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T)onnes 
SERMONS 

Selected Tassages 

WITH AN ESSAY 
by 

Logan Pearsall Smith 






OXFORD 

At the Clarendon Press 





'We thank Mr. Pearsall Smith for the 
great benefit he has conferred upon us, 
and also for the serene scholarship, gentle- 
ness, and perspicuity with which he leads 
us through the Sahara of Donne's Ser- 
mons. . . . There is no over-laudation of 
Donne, no flippancy, no "showing off" 
in Mr. Pearsall Smith's essay, "nothing 
of the down of angels' wings". It is an 
exquisite piece of work by a true man of 
letters.' spectator 

'Mr. Pearsall Smith has hereby proved 
to even the most desultory reader that 
Donne was not only a great poet and 
a skilled theologian, but also a supreme 
master of English prose.' 

MODERN LANGUAGE REVIEW 



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Donne's 



SERMONS 




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T)onnes 
SERMONS 

Selected T^assages 

WITH AN ESSAY 
by 



Logan Pearsail Smith 






OXFORD 
At the Clarendon Press 



Oxford Uni'uersity PresSy Amen House, London E.C.4 

GLASGOW NEW YORK TORONTO MELBOURNE WELLINGTON 

BOMBAY CALCUTTA MADRAS KARACHI LAHORE DACCA 

CAPE TOWN SALISBURY NAIROBI IBADAN ACCRA 

KUALA LUMPUR HONG KONO 



FIRST EDITION I919 

REPRINTED I 9 2 O, 1932, 1942, I946, I 9 5 O, 

1954, 1959, 1964 



PRINTED IN GREAT BRITAIN 

AT THE UNIVERSITY PRESS, OXFORD 

BY VIVIAN RIDLER 

PRINTER TO THE UNIVERSITY 



CONTENTS 



The Preacher . 
When I consider 
I am Not all Here 
Imperfect Prayers 
Powers and Principalities 

6. Infecting God . 

7. Forgiveness of Sins 

8. Forgive my Sins. 

9. Let Me Wither . 
ID. Donne and the Worm 

11. Preaching Consolation 

12. The Beauty of the Soul 

13. Spiritual Liberality 

14. Eagle's Wings . 

15. The Hour-Glass 

16. Preaching . 

17. Applause . 

18. The Bellman . 

19. Favourite Scriptures 
The Psalms 
Sanctified Passions 
Style and Language 
Style of the Holy Ghost 
Compliments 

_ ^ . Lying at Aix 

26. Farev^rell on Going to Germany 

27. The Vicar of St. Dunstan's . 

28. Funeral Sermon on Magdalen Herbert, Lady 

vers, 1627 ...... 

29. Death of Elizabeth and Accession ot James I 



20. 
21. 

22. 
23, 
24. 

25. 



Dan- 



PAGE 

I 
2 

3 
4 

5 
6 

7 

7 

9 

10 

II 

13 
H 
15 

17 

18 

19 
20 
21 

23 
24 
26 
28 
28 
30 
31 
34 

35 

47 



VI 



Contents. 











PAGE 


30. The Gunpowder Plot ...... 50 


31. Preached to the Honourable Company of the 


Virginian Plantation, 1622 .... 50 


32. The Mission of England 








. 55 


33. James I . . . . 








. 56 


34. Death of James I 








. S7 


3^. The Plague, 1625 








58 


36. Difficult Times . 








. 61 


37. Polemical Preaching . 








. 62 


38. The World Decays . 








. 65 


39. Imperfection 








. 66 


40. Man 








. 68 


41. Afflictions .... 








. 69 


42. Discontent 








. 71 


43. The World a House . 








• 7J 


44. Mundus Mare . 








■ 72 


45. The Indifference of Nature . 








. 75 


46. Wealth .... 








. 76 


47. A London Merchant . 








. 77 


48. Sickness .... 








84 


49. Public Opinion . 








84 


50. J07 








. 85 


51. Women .... 








. 85 


52. Cosmetics ..... 








87 


53. The Skin 








89 


54. Mud Walls .... 








91 


55. Ignorance ..... 








92 


56. The Imperfection of Knowledge . 








93 


57. Change of Mind 








95 


58. Reasons and Faith 








97 


59. True Knowledge 








105 


60. Terrible Things 








IDS 


61. The Fate of the Heathen 








no 


62. The Church a Company 








III 


63. God Proceeds Legally 








112 


64. The Church . . 








115 


65. Reverence in Church . 








118 


6S. Going to Church 








120 



Contents, 



Vll 



68. 
69. 
70. 

71. 
72. 

73. 
74- 
75- 
76. 

77- 
78. 

79- 
80. 
81. 
82. 
83. 
84. 
85. 
86. 
87. 
88. 
89. 
90. 

91- 
92. 

93. 
94. 
95- 
96. 

97- 
98. 

99- 
100. 

lOI. 

102. 
103. 
104. 



Prayer 

Prayer 

The Time of Prayer 

At Table and Bed 

Unconscious Prayer 

Sermons . 

New Doctrines . 

Papist and Puritan 

Theological Dissensions 

Despair 

The Sociableness of God 

God a Circle 

God's Mirror 

God's Names 

God's Mercies . 

God not Cruel . 

The Voice of God 

God's Language . 

God's Anger 

God's Faults 

God's Judgements 

Terrible Things 

God's Malediction 

God's Power 

Access to God . 

The Image of God in Man 

Man God's Enemy 

The Atheist 

The Angels 

The Devil. 

The Creation 

The Heavens and Earth 

The Creation of a Harmonious World 

God and Adam and Eve 

The World since the Fall 

Silkworms . 

Original Sin 

Original Sin 



PAGE 

121 
122 
122 
124 
125 
126 
129 
130 
131 
133 
133 

134 

135 
135 
136 
140 
140 
142 
144 
144 

147 
148 
149 
150 
152 
153 
154 
15s 
157 
^^1 
159 
161 
162 
163 
164 
165 
166 
168 



Vlll 



Contents, 



105. 
106. 
107. 
108. 
109. 

no. 
rii. 
112. 
113. 
114. 
115. 
116. 
117. 
118. 
119. 
120. 
121. 
122. 
123. 
124. 
125. 
126. 
127. 
128. 
129. 
130. 
131. 
132. 
133. 
134- 
135. 
136. 

137. 
138. 

139- 
140. 
141. 
142. 



The Heart of the Sinner 

Light Sins 

The Sin of Reason 

Delight in Evil 

Excuses 

Rebuke of Sin 

Names of Sins 

Pride 

Covetousness 

Blasphemy 

The Burden of Sin 

The Sinner 

The Sorrows of the Wicked 

The Sins of Memory . 

The Eye of God 

The World Drowned in Sin 

The Hand of God . 

The Sick Soul . 

Sleep 

The Gate of Death . 

Our Prison 

All must Die 

Death Inevitable 

The Expectation of Death 

The Death-bed . 

The Death of Ecstasy . 

The Dead with Us 

Mourning . 

A Quiet Grave . 

Eternal Damnation 

Death of the Good and the Bad Man 

The Northern Passage 

The Resurrection 

The Awakening . 

The Resurrection of the Bod 

The Last Day . 

The Day of Judgement 

Joy . 



Contents. 








ix 


PAGE 


143. The Joy of Heaven 

144. Little Stars 












219 
221 


145. Heirs of Heaven . 












221 


146. Seeing God 

147. The Sight of God 

148. The State of Glory , 












222 
224 
227 


149. Justice 

150. Knovi^ledge in Heaven 

151. Eternity . 

152. Eternity . 

153. Eternity . 

154. Joy in Heaven . 

155. Donne's Last Sermon . 












230 
. 233 
235 
235 
■ 23s 
. 236 
. 23S 



t:i^:^iSiri^ 



Frontispiece 

Portrait of the Author in his Shroud: 
the frontispiece to Death's Duell 1632 



NOTE 

I REFER in my notes to the three folios of Donne*s 
Sermons as I, II, and III respectively. I is the first 
folio, LXXX Sermons, 1640 ; II is Fifty Sermons, 1649 ; 
III is XXVI Sermons, 1660. The text of each passage 
is taken from the first appearance of the sermon which 
contains it in print, whether in the folios, or in the earlier 
published quartos of separate sermons printed in Donne*s 
lifetime, or shortly after his death. The original 
punctuation has been preserved ; and also the original 
spelling, except in the use of ' i ' for * j ', of ' u ' for * v * 
and vice versa, and of contractions for * m * or * n '. 
I refer to Professor Grierson's edition of Donne's Poems 
{7he Poems of John Donne, edited by Herbert J. C. 
Grierson, M.A., Oxford, at the Clarendon Press, 191 2) 
as Poems ; to 7he Life and Letters of John Donne, 
by Edmund Gosse (London, William Heinemann, 1899), 
as Gosse ; to John Donne, by Augustus Jessopp, D.D. 
(Methuen and Co., 1897), as Jessopp. Spearing refers 
to Miss Spearing's *A Chronological Arrangement of 
Donne's Sermons * (Modern Language Review, vol. viii, 
191 3) ; Coleridge, to Coleridge's * Notes on Donne ', pub- 
lished in The Literary Remains of Samuel Taylor Coleridge, 
collected and arranged by Henry Nelson Coleridge, 1838, 
vol. iii. C. and T. Jas. I, and C. and T . Charles I, refer 



xii Note. 

to 7 he Court and Times of James the First (1848), and 
The Court and Times of Charles the First (1848). The 
references to Donne's Devotions are to the first edition 
of 1624. Ramsay refers to Miss Ramsay's Les Doctrines 
medievales chex Donne ^ le Poete metaphysicien de VAngle- 
terre (Oxford University Press, 19 17). I must express 
my special thanks to Mr. Edmund Gosse, C.B., for his 
kindness in lending me a number of very rare first editions 
of Donne's sermons from his collection of Donne's works. 



INTRODUCTION 

THE remarkable and somewhat enigmatic figure of 
John Donne is one that has attracted a good deal of 
attention in recent years ; his Hfe has been studied, his 
poems and letters carefully edited, his character analysed, 
and his position as a poet acutely debated. His harshness, 
his crabbed and often frigid way of writing, his forced 
conceits, his cynicism and sensuaUty, are extremely 
repellent to some readers ; while to others his subtlety, 
his realism, and a certain modern and intimate quahty 
in his poems, illuminated as they are with splendid 
flashes of imaginative fire, possess an extraordinary 
interest and fascination. There are people who hate 
Donne ; there are others who love him, but there are 
very few who have read his poems and remain quite 
indifferent to him. His character is still a puzzle, his 
reputation as a poet, eclipsed for a long time and only 
revived in our own day, is by no means yet the subject of 
final agreement. 

In spite of this modern interest in Donne, and the 
study which has been devoted to his works, there is one 
aspect of them which, until recently, has received no very 
adequate attention. In addition to his poems, his letters, 
and a few minor prose pieces, Donne left behind him 
an immense body of theological writings. By birth and 



^iv Introduction. 

by the tradition of his family a Roman Catholic, and 
for that reason shut out in his youth from the paths of 
secular ambition which had so great an attraction for 
him, he was of necessity much preoccupied with theo- 
logical considerations ; and it was not till after much 
study of controversial divinity that he succeeded in 
convincing himself of the truth of the AngHcan position, 
which he finally made his own, and which, even in his 
secular days, he emphatically defended. When at the 
age of forty-two, after long experience of poverty and 
many worldly disappointments, he found all other paths 
of preferment closed to him, and at last, after much 
hesitation, took rehgious orders, he then began that 
career as a great divine and preacher which, until the 
revival of interest in his poetry, remained his principal 
claim to remembrance. But his fame as a preacher has 
been this long time fame at second hand ; it is due to 
Izaak Walton's descriptions of his sermons, rather than to 
any reading of the sermons themselves. The very 
quantity, indeed, of his sermons — and no Anglican 
divine of the period has left behind him such a number — 
has discouraged students from thorough study of them ; 
and, indeed, to read these great folio volumes is a task 
not Hghtly to be undertaken. But it is not only the 
mere bulk and body of these foHos, the great number and 
length of Donne's sermons, which daunts the reader ; 
there is much in the writing itself which renders it diffi- 
cult and distasteful to the modern mind. In the first 
place sermons themselves, and especially old sermons, 
have fallen somewhat out of fashion ; they are not 
often read now, and the collected and republished editions 



Introduction. xv 

of the great seventeenth century divines rest for the 
most part unopened on our shelves. People read novels, 
biographies, books of travel, social and political treatises 
instead of the sermons in vi^hich their grandfathers and 
grandmothers delighted : Hooker, Barrow, South, Tillotson 
are names indeed, but little more than names to most 
of us ; and even so great a writer of English prose, so 
exquisite an artist as Jeremy Taylor, is famiUar to us 
only in extracts and selected passages. For modern 
theologians this old divinity, with its obsolete learning 
and forgotten controversies, has little more than an 
archaeological interest ; while to the more secular- 
minded, the old divines, whose severe brows and square 
faces meet our eyes when we open their great folios, seem, 
with their imposed dogmas, their heavy and obsolete 
methods of exposition and controversy, almost as if they 
belonged to some remote geological era of human 
thought. We are reminded of Taine*s image of them as 
giant ichthyosaurians or megatheria, slowly winding their 
scaly backs through the primeval sHme, and meeting 
each other, armed with syllogisms and bristling with 
texts, in theological battle, to tear the flesh from one 
another's flanks with their great talons, and cover their 
opponents with filth in their efforts to destroy them. 

And yet these old divines were great men and great 
writers ; their voices enthralled the best and wisest of 
their own generation, and it is a misfortune for their 
fame, and a misfortune for our Hterature, that they put 
their wisdom and observation and deep feeling, their 
great gifts of imagination, and their often exquisite 
mastery of the art of expression into the hortatory 



xvi Introduction. 

and controversial form of the sermon which time has 
rendered obsolete. 

It must be admitted that all the reasons, good or bad, 
which keep us from reading writers like Jeremy Taylor 
and South, face us at once, and seem even more valid, 
when we open a volume of Donne's sermons. All that 
has ceased to interest, all that actually repels us in the 
old theology, the scholastic divinity, the patristic learn- 
ing, the torturing of texts, the interpretation of old 
prophesies, the obsolete controversies and refutation of 
forgotten heresies, the insistence on moral commonplaces, 
the intolerance of human frailty, and the menaces of 
fearful judgement on it — ^with all these stock subjects, 
Donne, like his contemporaries, filled his sermons. But 
his case is even worse than theirs ; not only as a theolo- 
gian was he of an older breed, more remote and medieval 
than Jeremy Taylor or South, he had also, personal to 
himself, the unhappy faculty of developing to their 
utmost the faults of any form of Hterary expression he 
adopted ; and when he abandoned verse for sermon- 
writing, every defect of this kind of composition, every- 
thing that most offends us in the old preachers and sound 
expositors, was carried by him to a pitch which gives 
him a bad eminence over the most unreadable of them all. 

That sermons like Donne's should have held great 
congregations spellbound seems astonishing, not only 
to the secular mind, but to theologians themselves. One 
of Donne's most distinguished successors at the Deanery 
of St. Paul's, Dean Milman, has written of them : 

' It is difficult for a Dean of our rapid and restless days 
to imagine, when he surveys the massy folios of Donne's 



Introduction. xvii 

sermons — each sermon spreads out over many pages — 
a vast congregation in the Cathedral or at Paul's Cross, 
listening not only with patience but with absorbed 
interest, with unflagging attention, even with deHght 
and rapture, to these interminable disquisitions, to us 
teeming with laboured obscurity, false and misplaced wit, 
fatiguing antitheses. However set oS, as by all accounts 
they were, by a most graceful and impressive delivery, 
it is astonishing to us that he should hold a London 
congregation enthralled, unwearied, unsatiated. Yet 
there can be no doubt that this was the case. And this 
congregation consisted, both of the people down to the 
lowest, and of the most noble, wise, accomphshed of that 
highly intellectual age. They sat, even stood, undisturbed, 
except by their own murmurs of admiration, sometimes 
by hardly suppressed tears.' ^ 

It is only necessary to open a volume of Donne's sermons 
to find a justification for his successor's criticism. For 
instance, in preaching to Charles I at Whitehall on the 
text * In my Father's house are many mansions, if it were 
not so, I would have told you ', he begins : 

* There are occasions of Controversies of all kinds in this 
one Verse ; And one is, whether this be one Verse or 
no ; For as there are Doctrinall Controversies, out of 
the sense and interpretation of the words, so are there 
Grammatical! differences about the Distinction, and 
Interpunction of them : some Translations differing 
thereinn from the Originall (as the Originall Copies are 
distinguished, and interpuncted now) and some differing 
from one another. The first Translation that was, that 
into Syriaque, as it is expressed by Tremellius, renders 
these words absolutely, precisely as our two Translations 
doe ; And, as our two Translations doe, appUes the 
» Annals of S. PauTs Cathedral, Henry Hart Milman, D.D., 2nd ed., 
1869, p. 32S. 

ao35»3 b 



xviii Introduction. 

second clause and proposition, Si quo niinuSy if it were not 
so, I would have told you, as in affirmation, and confirma- 
tion of the former. In domo Patris, In my Fathers house 
there are many Mansions, For, ij it were not so I would 
have told you. But then, as both our Translations doe, 
the Syriaque also admits into this Verse a third clause 
and proposition, Vade parare, I goe to prepare you a place. 
Now Bez.a doth not so ; Piscator doth not so ; They 
determine this Verse in those two propositions which 
constitute our Text, In my Fathers house, etc. And then 
they let fall the third proposition, as an inducement, 
and inchoation of the next Verse.* ^ 

So the sermon goes inexorably on, immense paragraph 
after paragraph filled with quotations from the Fathers 
and quibbling controversies with Roman Catholic 
theologianSjtill suddenly the page lights up with a descrip- 
tion of the unending day of eternity unsurpassed in our 
Hterature, how * all the foure Monarchies, with all their 
thousands of yeares. And all the powerfull Kings, and all 
the beautifull Queenes of this world, were but as a bed 
of flowers, some gathered at six, some at seaven, some at 
eight. All in one Morning, in respect of this Day ', and 
how, during all the time that had passed since the Creation, 
in this timeless mansion of Eternity, * there was never 
heard quarter clock to strike, never seen minute glasse 
to turne \^ 

Contrasts almost as surprising as this meet us in the 
sermons of other seventeenth century preachers, and 
here and there we come on passages of poignant expression 
and lyrical or sombre beauty clothed in the noblest 
language. For while the sermon, regarded merely as 

» I. p. 737. » See No. 153. 



Introduction. xix 

a form of literary expression, has undoubted disadvantages 
which render the sermons of one age difficult for the next 
age to appreciate, yet on the other hand this form of 
expression is one — ^since its subject matter is nothing 
less than the whole of Hfe — which gives the v^ddest 
possible scope to a great preacher. He can pour his whole 
soul into his sermon, his hopes, fears, and self-accusations, 
the furthest flights of his imagination, the ripest results 
of his philosophic meditations, all the wisdom of mellow 
experience, and even the most amusing details of satiric 
observation. The very circumstances of his dehvery, the 
ceremonious solemnity of the church and pulpit, the great 
responsibihty of the occasion, give a nobility to his 
utterance ; and the presence of the congregation, the 
need to speak directly to the hearts and minds of men and 
women, lends a certain dramatic intensity to all he says. 
Such circumstances, while they are full of danger for 
an insincere and rhetorical preacher, provide the most 
splendid opportunities for one endowed with earnest 
purpose and a sincere imagination. The exhortations 
of such a preacher can hardly help being noble in expres- 
sion ; and it is in the sermon therefore that we find 
some of the highest achievements of EngHsh prose — 
in the sermon, or in prophetic or didactic or even political 
eloquence written with the same high impulse and inspira- 
tion. For great prose needs a great subject matter, 
needs great themes and a high spectacular point of 
vision, and solemn and clear and steadfast conception of 
Hfe and its meaning. It must handle with deep earnest- 
ness the most profound themes. Good and Evil, Desire 
and Disillusion, the briefness of Life and the mystery of 

b2 



XX Introduction. 

Death — the universal material and the great common- 
places of human thought in all ages. Such a mood is the 
mood of religion, in whatever dogmas it may be clothed ; 
and it is the religious winter w^ho can most impressively 
touch those organ stops of grave emotion which move 
us in the highest achievements of prose literature. 

The seventeenth century divines, moreover, with all 
the lumber which they inherited from the past, inherited 
much also that gives an enduring splendour to their 
works. In the doctrines of their faith they found a com- 
plete conception of existence, a scheme elaborated in all 
its details, and rich in memories and associations accumu- 
lated from the dawn of history. The Creation of the 
world, the Fall of Man, all the vicissitudes of the Chosen 
People, the sins and punishments of their Kings, the 
vehemence of their Prophets and their supernatural fore- 
sight, and the great central tragedy and hope of the 
Redemption — these were themes that came to their 
hands elaborated by the Fathers of the Church and 
by a whole succession of medieval writers ; and now, just 
at this time, the Sacred Books which were the original 
sources of this deposit of Christian history and doctrine 
had been re-translated and clothed afresh in an unsur- 
passable beauty of language. 

This noble diction, this intensity, and what we might 
almost call inspiration of language, which gives so poetic 
a colouring to the English version of the Scriptures, was 
not the achievement of one man, but almost the universal 
birthright of the time : with the EUzabethan dramatists 
and translators, the preachers and theological writers 
had their share in this great utterance, which, whether 



Introduction. xxi 

due to linguistic causes which ceased to operate, or to 
an intensity of poetic vision which afterwards vanished, 
certainly grows fainter and thinner and gradually dies 
away as the seventeenth century advances, and the age 
of theology is superseded by the age of Reason and 
common sense. 

If Donne's sermons are full, as we have said, of all that 
in the old divinity which has become distasteful to us, 
if he surpasses the preachers of that period in their faults 
and drawbacks, he shares also in their achievements, 
and indeed in many ways he overtops them all. Lost 
in the crabbed, unread, unreadable folios of his sermons, 
these ' volumes of religion and m.ountains of piety ', 
there are pages and passages of surprising beauty, 
which are nevertheless entirely unknown to English 
readers. It is indeed somewhat curious that with the 
growing recognition of Donne's merits as a poet, so 
little attention has been paid to the excellence of his 
prose. Equal in power and beauty to that of Sir Thomas 
Browne or Jeremy Taylor, and in passionate intensity 
surpassing even these great writers, it is almost un^ 
represented in our prose anthologies ; and indeed, the 
best of these, Basil Montagu's Selections, includes no 
specimen of his writing. But the explanation of this is 
after all a simple one; unhke Jeremy Taylor or Sir Thomas 
Brov^me, Donne was famous first of all as a poet, and save 
for his Httle-known Devotions, he wrote no small book, 
no Holy Dying or Urn Burial in which he gave evidence 
of his powers as a prose writer. His shorter prose pieces, 
his Paradoxes and Biathanatos, and his elaborate letters 
do not represent him at his best ; it is only here and there 



xxii Introduction. 

in isolated passages of his sermons that he put forth his 
full strength ; and his best prose, not being therefore 
easily accessible, has almost entirely escaped notice, and 
few even of the most enthusiastic readers of Donne's 
verse are aware that however highly they estimate his 
meiits as a poet, he is equally worthy of fame as a prose 
writer — that, indeed, his mastery of the means of expres- 
sion was perhaps even greater in prose than in poetry ; 
was less impeded by those defects of technique and tem- 
perament which kept him from reaching the highest 
level of poetic achievement. 

The object of this volume is to remedy if possible this 
neglect. After reading Donne's sermons more than 
once, I have chosen for reprinting those passages which 
especially impressed me, and which I think will be of 
interest to modern and secular-minded readers like 
myself. Any volume of selections from a voluminous 
author must be always unsatisfactory, for there are 
many canons of choice, many sieves for the sifting, by 
means of which such a selection can be made. Donne 
preached his sermons of course for the purpose of exhorta- 
tion and religious edification ; while there is much in 
his theology and controversial preaching which is now 
out of date, he nevertheless stated the main doctrines 
of the English Church with such moderation and such 
learning, that a selection of passages from his sermons 
might make a useful volume of Anglican apologetics ; 
and it was indeed with this object in view that they were 
reprinted eighty years ago by an Anglican divine, Henry 
Alford (afterwards Dean of Canterbury), in whose opinion 
they were ' one of the earliest and best expositions of the 



Introduction. xxiii 

divinity of our English Church ' — * a genuine body of 
orthodox divinity (in the best sense of the words) not to be 
found, perhaps, in any other English theologian '.^ Then, 
too, as a preacher Donne was a moralist, and from his 
denunciations of evil and his exhortations to repentance 
might be made a handbook of edification which could have 
its use and value.^ Or again, taking Donne as a representa- 
tive mind of his period, one might use his sermons for 
illustrating the history of human thought, and by selecting 
typical pages from them give a picture, not only of the 
theological conceptions of the time, but of the philosophy 
then current, and the main ideas that were accepted by the 
cultivated men of that period. The recent and learned 
volume of Miss Ramsay, Les Doctrines medievales chez 
Donne^ le Poete metaphysicien de VAngleterre,^ with its 
copious citations from Donne's sermons, has shown 
how great would be the historical interest of such a selec- 
tion, and what a treasure-house can be found in Donne's 
writings of passages illustrating the thought and specula- 
tion of the early seventeenth century in England. 

The purpose underlying this selection is not, however, 
theological, didactic, nor even historical. It is concerned 
with Donne as a man, as an artist and writer, with his 
personal accent and speaking voice ; first of all with the 
man himself, and only in the second place with the 
doctrines he expounded and the age he Hved in. When 

» The Works of John Donne, D.D. With a Memoir of his Life, by Henry 
Alford, M.A., 1839, vol. i, pp. v, xxi. 

' Such a selection of edifying passages. Selections from the Works oj 
John Donne, D.D., was published, with no editor's name, by D. A. Tal- 
boys, at Oxford, 1840. 

* Oxford University Press, 1917. 



xxiv Introduction. 

Donne took orders in the English Church the doctrines 
and apologetics and controversial positions of that Church 
were so to speak imposed upon him ; he accepted them 
without demur, and as Professor Grierson says, 

* In Donne's scholastic, ultra-logical treatment, the rigid 
skeleton of seventeenth century theology is, at times, 
presented in all its sternness and unattractiveness. From 
the extremest deductions, he is saved by the moderation 
which was the key-note of his church, and by his own 
good sense and deep sympathy with human nature. 
But Donne is most eloquent when, escaping from 
dogmatic minutiae and controversial " points ", he 
appeals directly to the heart and conscience. A reader 
may care little for the details of seventeenth century 
theology and yet enjoy without qualification Donne's 
fervid and original thinking, and the figurative richness, 
and splendid harmonies of his prose in passages of argu- 
ment, of exhortation and of exalted meditation. It is 
Donne the poet who transcends every disadvantage of 
theme and method, and an outworn fashion in wit and 
learning. There are sentences in the sermons which, 
in beauty of imagery and cadence, are not surpassed by 
anything he wrote in verse, or by any prose of the century 
from Hooker's to Sir Thomas Browne's.' ^ 

It is these passages which Professor Grierson so well 
describes, passages which illustrate what he calls * the 
unique quality, the weight, fervour and wealth, of 
Donne's eloquence ', that I have first of all chosen, 
and any one who may be inclined to think this praise of 
Donne's prose exaggerated should read — and above all, read 
aloud — some of the following pages, the description for 
instance of God's bounty,^ which Professor Saintsbury has 

^ Cambridge History of Literature, iv. 220-1 

• p. 139. 



Introduction. xxv 

called unsurpassed, perhaps never equalled for the beauty 
of its rhythm and the Shakespearean magnificence of 
its diction ; or the great peroration on * falling out of 
the hands of God \ in which Donne sums up in a sombre 
and terrible sentence — one of the longest and most 
splendid sentences in the EngHsh language — the horror 
of the deprivation of God's love, and of eternal banish- 
ment from His presence.^ 

The preachers of this, as of other periods, inherited 
certain set subjects and splendid commonplaces which 
it was their practice to repeat and elaborate and adorn. 
The Mercy of God, the Sinfulness of Man, the vanity 
of this world and the sorrows of the wicked, the sinner's 
death-bed, the Day of Judgement, the eternal torments 
of Hell, and the glory and blessedness of the saints in 
Heaven — these great themes formed the culminating 
points in their sermons, and were subjects which called 
for all their powers. Donne's own temperament and 
experience, his melancholy cast of thought and his 
mystical sense of another world, enabled him to treat 
many of these themes and religious pieces with a vividness 
of feeling which removes them far from the region of 
the conventional and commonplace. 

The great subject of Sin especially preoccupied him ; 
his poet's sensibiUty and sensuous nature — and Donne 
is the most sensual of all the great EngUsh poets — made 
the allurements of the flesh very real to him ; he knew 
all about temptation and the weakness of man's moral 
nature ; Hke St. Augustine, with whom he has been more 
than once compared, the memory of his own transgres- 

» pp. 2o8-IO. 



xxvi Introduction. 

sions and of the excesses of his youth was always with 
him ; and his treatment of the psychology of sin, his 
descriptions of the * various and vagabond heart of the 
sinner ', are written with a modern subtlety of analysis, 
a frankness of self-confession, a curious mingling of 
asceticism and regret, which we find nowhere else except 
perhaps in the writings of St. Augustine, and which must 
hold the attention of the least theological reader ; while 
his denunciations of judgements on sin, and his accounts 
of the sinner's death-bed, ' the clangour of the angels' 
trumpets and the horrour of the ringing bell ', are 
inspired by the feeUngs of one to whom these judgements 
and these terrors are very real and very dreadful. 

Another of his special themes is the great theme of 
Death. Donne's mind was in many ways essentially 
medieval, and in no way more so than in his medieval 
sense of death's horror. Even in his profane and secular 
poetry we note a preoccupation with this thought ; 
and when as a preacher it was his duty to treat of Death 
in his sermons he spared his hearers none of the most 
macabre of his imaginations about it. There was an almost 
morbid love of ugliness in his curious temperament, 
a delight like that of Swift in what is repulsive and even 
loathsome, and in his sermons on death lie could freely 
indulge his taste for the grotesque and the disgusting, 
for dreadful details of the grave's horrors, for decay and 
putrefaction, and — ^what was almost an hallucination 
with him — the activities of the loathsome worm. 
Unpleasant in their details as are most of these great 
passages, there is a kind of splendid horror about them 
which has made me include many — I hope not too many 



Introduction. xxvii 

—of them in this selection ; they are very characteristic 
of Donne, and indeed his last great sermon, ' Death's 
Duell ', preached in his final illness not long before he 
died, is one unrelieved threnody on the horror and 
majesty of Death and the universal dominion of the 
worm. 

Donne's third great theme was God, his omnipotence, 
his mercy, his wrath, and his terrible justice ; and so 
real and vivid was his sense of God and the glory of the 
beatific vision, that unlike other preachers of the time 
he felt no need to terrify his congregations with the flames 
and physical horrors of Hell — to his religious mind the 
deprivation of God's love was in itself Hell, and no fires 
and tortures could add to that punishment. Save, 
therefore, as an eternal banishment from God's presence, 
Donne does not speak of Hell ; but the description of 
Heaven, the glory of Heaven, was a theme that called 
forth his highest powers of eloquence and impassioned 
imagination. 

Although Donne had studied the * new philosophy ', 
and was aware of the discoveries of Copernicus, and could, 
for the purposes of metaphor and fancy, make a literary 
use of these conceptions, his mind still had its habitation 
in the smaller, earth-centred Ptolemaic creation ; the full 
realization of these new discoveries, the sense of the im- 
mensity of space and the unimportance of this earth in 
its unmeasured vastness, was a more modern way of feel- 
ing in which Donne had no share — ^which belongs later 
on in the seventeenth century to the time of Pascal. But 
contrasted with his imperfect realization of the infinity of 
space, his sense of the infinity of time was extremely vivid; 



xxviii Introduction. 

the contrast between eternity and the brietness of human 
hfe he felt and described with sombre and ecstatic impres- 
siveness. Eternity, the eternity of God and Heaven, is 
a theme to which he continually recurs, and which sheds 
a strange, still atmosphere over his descriptions of the 
timeless existence of the Blessed in their heavenly abodes. 

The circumstances of Donne's early Hfe, the strong 
Roman Catholic traditions of his family, and the atmo- 
sphere of Roman Catholic devotion in which he was 
educated, were no hindrance, but rather a help to him 
as an Anglican preacher ; and although, as duty and 
perhaps conviction compelled him, he denounced what 
he considered the corruptions of Roman CathoHcism as 
vigorously as his fellow divines, yet in his heart there 
Hngered a certain love of the older faith, of stately 
ceremonial and ancient rites and personal cults and 
devotions, which gives a warmth, an unction, an un- 
protestant glow of eloquence to his preaching. 

As a poet Donne seems to have adopted a certain harsh 
and crabbed way of writing, in revolt against the melH- 
fluence of the EHzabethan taste; his poems show here 
and there that he could, if he wished, touch those harp- 
strings of sweet music; but they also show, only too 
abundantly, that in this soft harmony he could not find 
the medium for the personal expression he desired. This 
crabbedness shows itself, too, in his letters and his earher 
prose writing, and also in the uninspired portions of his 
sermons. But when he was most in earnest, when he came 
to treat with passionate seriousness some great theme of 
faith or morals, his wilfulness of language fell from him ; 
and in his attempt to bring his message home to the 



Introduction. xxix 

hearts of his congregation he availed himself without stint 
of his own gifts as a poet, and all the music and splendour 
of the great contemporary speech. 

Donne, indeed, often makes use of musical metaphors 
when he speaks of preaching ; the preacher, he says, is 
a watchman, placed on a high tower to sound a trumpet ; 
his preaching was the trumpet's voice, it was thunder, 
it was the beating of a drum, the tolling of a bell of warn- 
ing, it was * a lovely song, sung to an instrument * ; the 
preacher should not speak with ' uncircumcised Hps or 
an extemporal or irreverent or over-homely and vulgar 
language ' ; his style should be modelled on that of the 
Holy Ghost, whose style was * a dilligent, and an artificial 
style ', and who in penning the Scriptures ' delights 
himself, not only with a propriety, but with a dehcacy, 
and harmony, and melody of language ; with height 
of Metaphors, and other figures, which may work greater 
impressions upon the Readers \^ In addition to this 
august model, the style of the Church Fathers formed 
Donne's other model in his preaching, and he more than 
once calls attention to their ' elegant phrases \ their 
* cadences and allusions and assimilations ', to Jerome's 
epistles * full of heavenly meditation and curious expres- 
tions ', to Augustine's study to * make his language sweet 
and harmonious ', and St. Bernard's effort to exalt 
' devotion from the melodious fall of words '. 

Coleridge, in his curious notes on Donne's sermons, 
remarks on the patristic leaven, the rhetorical extra- 
vagance, the taste for forced and fantastic analogies, 
which Donne derived from his study of the early Fathers; 

* No. 22. 



^x Introduction. 

and, indeed, the influence of these models, falling in 
as it did with his natural taste for * wit ' and extrava- 
gant conceits, resulted often in far-fetched and fantastic 
passages ; and there are whole sermons built up on one 
metaphor, on blood or water or tears or kisses, and even 
on vomit and circumcision, in which one image is turned 
and twisted and elaborated and swollen out with figurative, 
moral, and mystical meanings, grotesquely adorned wdth 
medical analogies and legal jargon and scholastic quibbles 
and rabbinical speculations, until we share to the full 
Dean Milman's amazement at the taste of those immense 
and attentive congregations, and are not surprised to 
hear that noblemen and gentlemen were taken up for 
dead, after listening to one of these hour-long conceits and 
overwhelming metaphors. 

But then again this cumbrous style takes fire, this vast 
edifice of elaborate adornments blazes up into a splendid 
illumination ; and remote as we are in time and taste 
from the audiences which stood for hours in the open 
air at Paul's Cross, or filled the choir of old St. Paul's, we 
share, if but for a moment, the delight which drew those 
ancient crowds to hear these products of what one con- 
temporary called his ' Giant phancie \^ to witness the 
gleams of what another described as that * awfull fire ' ^ 
which burned in the clear brain of the great preacher. 

But what compels our attention most in these discourses 
is when Donne * preaches himself ' in them, speaks of his 
past Hfe, his sins and his remorse for them, of his present 
temptations, of his fears for his future fate, or his hopes 
of Heaven. * When I consider what I was in my parents 
> Poems, i. 379. • Ibid., p. 371. 



Introduction. xxxi 

loynes ', he begins, * when I consider what I am now, . . . 
an aged childe, a gray-headed Infant, and but the ghost 
of mine own youth, When I consider what I shall be at 
last, by the hand of death, in my grave * ^ — it is in passages 
Uke this, or in his forecasts of his own death-bed, * when 
everlasting darknesse shall have an inchoation in the 
present dimnesse of mine eyes, and the everlasting 
gnashing in the present chattering of my teeth,' ^ that 
Donne becomes most impressive, and we are best able 
to understand the sombre fascination of his preaching. 

These personal passages have often for us another 
interest : we find in them a curious modern note or 
quality which we find almost nowhere else in the Hterature 
of that age. For in spite of his medieval cast of thought 
Donne was in some ways the most modern writer of his 
period ; in his poems and in his strange, feverish Medita- 
tions there is a subtlety of self-analysis, an awareness of 
the workings of his own mind, which seems to belong to 
the nineteenth rather than to the seventeenth century. 
We hear him confessing, for instance, in one of his ser- 
mons, the wanderings of his mind in his strongest devo- 
tions, and how in the midst of prayer he is distracted by 
the noise of a fly, the rattling of a coach 3; or how, while 
he is preaching, he is partly in the pulpit, partly in his 
library at home ; partly expounding liis text, and partly 
thinking what his congregation will say to each other of 
his sermon when it is finished.* 

Donne was in the habit of drawing a distinction, in 
his letters, between the Jack Donne of his earlier hfe 

» No. 2. ' No. 126. 

• No. 4. * No. 3. 



xxxii Introduction . 

and Dr. Donne, the Dean and grave divine and preacher. 
But, as he himself said, men do not change their passions, 
but only the objects of them ; God does not take men 
from their calHng, but mends them in it ; He loves 
renovations, not innovations. Just as each of the authors 
of the books of Scripture, whether they were courtiers 
or shepherds or fishermen, kept the idiom and the 
interests of their profession in their sacred writings, so 
the regenerate soul, whether amorous, ambitious, or 
covetous, could find in God *a fit subject, and just 
occasion to exercise the same affection piously, and 
rehgiously, which had before so sinfully transported, and 
possesst it'.^ So Donne retained his old passions and 
ways of thought ; but whereas he had formerly, as he 
himself says of St. Augustine, made sonnets of his sins, 
he now made sermons of them. Dr. Donne was still 
Jack Donne, though sanctified and transformed, and 
those who have learned to know the secular poet will 
find in the writer of rehgious prose the same character- 
istics, the subtle, modern self-analytic mind moving in 
a world of medieval thought, the abstract, frigid scholastic 
intellect and the quickest senses, the forced conceits and 
passionate sincerity, the harsh utterance and the snatches 
of angel's music — ^in fact all that has attracted or perhaps 
repelled them in the author of the * love-songs and satiric 
weeds *, the sensual elegies and rugged verse-letters of his 
earlier period. They will also often find the man of the 
world beneath the surplice, vvdth his appreciation of 
worldly values, rank and circumstance and office, and 
that * inward joy and outward reverence and dignity that 

' No. 21. 



Introduction. xxxiii 

accompanies riches ' ^ ; the courtier who had the courtier's 
desire for the favour of great persons, and who pictured 
Heaven as a royal court, and God as a king in his 
palace; who described earthly kings as metaphorical 
gods, and pious courts as copies of the Communion of 
the Saints. 

In the sermons also they will find that broad humanity, 
that sympathy with all kinds of people, that good com- 
mon sense, which made Donne a reasonable human being, 
and moved him often to declare that religion was a serious 
but not a sullen thing, and a merry heart and a cheerful 
countenance a better way to God than dejection of spirit, 
and all the * sad remorses of the world '.^ 

A preacher or moralist often betrays himself indirectly, 
for he is apt to see his own faults in others, and to dwell, 
in his exhortations, on the temptations and weaknesses to 
which he is especially exposed. It is characteristic of 
Donne that he should so frequently inveigh against the 
sins of the senses, and especially of the eye, which he 
said was *the devil's doore, before the ear '2; and charac- 
teristic also his frequent recurrence to the danger of 
remembering past sins — * the sinfull remembrance of 
former sins, which is a dangerous rumination, and an 
unwholesome chawing of the cud '. * Another sin to 
which Donne frequently recurs is the sin of curiosity, 
the sin of the curious and subtle intellect, which, dissatis- 
fied vrith the * solid and f undamentall ' doctrines necessary 
to salvation, longed for * birds of Paradise, unrevealed 
mysteries out of Gods own bosom '.^ His reprobation 

» ii, p. 416. ■ iii, p. 318. ' i» p. 228. 

« ii, p. 159' * i| P- 308- 

?o25'3 C 



xxxiv Introduction. 

of this unchastened curiosity, this presumption of men 
who ' being but worms will look into Heaven \^ was 
partly, no doubt, an attack on the rising tide of Puritan 
and schismatic speculation ; but it was also an indirect 
confession of the attraction, for his boundless intellectual 
curiosity, of the high and inexplicable problems of 
Christian metaphysics. Donne echoes Luther's denuncia- 
tion of the ' hatefull, damnable Monosyllable, How ' ^ • 
again and again he warns his congregation against 
inquiries which were * forc'd dishes of hot brains, and not 
sound meat ', * spirituall zoantonnesses, and unlawful and 
dangerous dallyings with mysteries of Divinity ' ^ ; 
and yet again and again we find his own thoughts losing 
their way among mysteries above the reach of reason, 
the nature of the Trinity, Predestination, Election, 
Original Sin, many strange scholastic questions about the 
Angels, the Devil, and the possibiHty of his ultimate 
salvation, and such high, insoluble problems as for 
instance whether the Serpent, as many of the Fathers 
believed, had feet and walked upright before the Fall. 

Such was Donne as he reveals himself in his sermons, 
essentially in mind and temperament the same person 
as the poet, but turning his native gifts, and even his 
acquired stock of conceits and images, to new and sanctified 
uses. The mood resulting from this transformation has 
been well described by Professor Saintsbury as * a mood 
in which the memory of bygone earthly delights blends 
inextricably with the present fervour of devotion, and 
which to a fancy resembUng his owti might suggest a 
temple of Aphrodite or Dionysus turned into a Christian 
* iii, P- 77. ' i. p. 301' ' 'i. P- 36. 



Introduction. xxxv 

church, and served by the same priest as of old, with 
complete loyalty to his new faith, but with undying 
consciousness of the past '.^ 

Thus one tries to explain Donne's sermons and account 
for them in a satisfactory manner. And yet in these, as 
in his poems, there remains something baffling which 
still eludes our last analysis. Reading these old hortatory 
and dogmatic pages, the thought suggests itself that 
Donne is often saying something else, something 
poignant and personal, and yet, in the end, incom- 
municable to us. It sometimes seems as if he were 
using the time-honoured phrases of the accepted faith, 
its hope of heaven, and its terror of the grave, to 
express a vision of his own — a vision of life and death, 
of evil and horror and ecstasy — very different from that 
of other preachers ; and we are troubled as well as fascinated 
by the strange music which he blows through the sacred 
trumpets. 

From the sermons themselves we can gather some 
impression of the eifect in his own age of Donne's preach- 
ing, either at court, where he often preached before 
James I or Charles I,^ or at Lincoln's Inn, or at his parish 
church of St. Dunstan's, or in the open air at Paul's 
Cross, and above all before his * great and curious audi- 
tories ' at St. Paul's, when the choir was so crowded that 

* Professor Saintsbury in English Prose Selections, edited by Henry 
Craik, 1894, ii, p. 85. 

* It would appear that the court sermons, preached ' to the Nobility ' 
and the king, were sometimes open-air sermons. See C. and T. Jos. /, 
u. 386 : * the king came hither the 5th of this present, and the next day, 
being Palm Sunday, the lord archbishop preached at court, in the open- 
preaching place '. 

C 2 



xxxvi Introduction. 

many of the poorer sort could not have seats, but must 
* stand and thrust ', and where long murmurs of approval 
sometimes, he said, swallowed up one-quarter of his 
hour's sermon.^ 

We have other and outside evidence, too,of his influence 
as a preacher, and his manner and appearance in the pulpit. 
A member of the Dutch embassy in England, Constantine 
Huyghens, writes of the ' wealth of his unequalled wit, 
and yet more incomparable eloquence in the pulpit * ^ ; 
we read of the great concourse of noblemen and gentle- 
men at one of his sermons at Lincoln's Inn * whereof two 
or three were endangered and taken up dead for the time, 
with the extreme press and thronging ',^ of another sermon 
preached in the open air at Paul's Cross, which was Hstened 
to by * the Lords of the Council and other honourable 
persons ' including the Archbishop of Canterbury, Bacon, 
the Lord Keeper, Sir Julius Caesar, the Master of the Rolls, 
Lord Arundel, Lord Southampton, and * divers other great 
men '.* 

Izaak Walton has described for us his manner in the 
pulpit, 

' preaching the Word so, as shewed his own heart was 
possest with those very thoughts, and joyes that he 
labored to distill into others : A Preacher in earnest, 
weeping sometimes for his Auditory, sometimes with 
them : alwayes preaching to himself, Uke an Angel from 
a cloud, but in none ; carrying some, as St. Paul was, 
to Heaven in holy raptures, and inticing others by 
a sacred Art and Courtship to amend their lives ; here 
picturing a vice so as to make it ugly to those that 

» No. 17. • Quoted in Poems, ii, p. IxxviL 

' See note to No. 70. * bee note to No. 29. 



Introduction. xxxvii 

practised it ; and a vertue so, as to make it beloved even 
by those that lov'd it not ; and, all this with a most 
particular grace and an unexpressible addition of comeh- 
ness.' ^ 

There are other evidences of the manner and effect of 
his preaching in the commendatory verses written at his 
death, in which mention is made of his * speaking action ', 
* pale looks, faint breath, and melting phrases'. 

Mee thinkes I see him in the pulpit standing. 

Not eares, or eyes, but all mens hearts commanding, 

Where wee that heard him, to our selves did faine 

Golden Chrysostome was alive againe ; 

And never were we weari'd, till we saw 

His houre (and but an houre) to end did draw. 

How did he shame the doctrine-men,^ 

one poet writes, and another : 

thy one houre did treate 
The thousand mazes of the hearts deceipt ; 
Thou didst pursue our lov'd and subtill sinne, 
Through all the foldings wee had wrapt it in.^ 

While another poet gives in Latin verses an even more 
vivid picture of his preaching : 

* Whenever the orator stood in St. Paul's I have seen 
and heard with amazement the wonderful power v^th 
which he held men, as they lifted up their hearts and 
eyes, whilst he poured forth the wise eloquence of 
a Nestor, sv/eeter than honey. Now he holds them 
thunderstruck whilst he preaches the mystery of holy 
things never before granted to the people and not yet 
understood ; they ponder his words with admiration, and 

> Walton's Lives, 1670 ; Donne, p. 38. 

• Poems, i, p. 386. * Ibid., i, p, 393, 

C % 



xxxviii Introduction. 

stand with outstretched ears. Presently his manner 
and form of speaking are changed, and he treats of sad 
things — ^fate and the mournful hour of death, and the 
body returning to its primal ashes : then you might 
have seen all groan and grieve, and one here and there 
unable to restrain his tears.' ^ 

From these contemporary glimpses, and from the ser- 
mons themselves we can form some notion of the power, 
the grace, the eloquence which made Donne the most 
famous preacher of the time, and one of his great sermons 
an important event for his contemporaries. As we read 
these sermons, amid much that is remote and meaning- 
less to us, we seem now and then to hear the timbre of 
a living voice, and then for a moment the past returns ; 
and in the vast, dim-lit cathedral of old St. Paul's we 
seem to see that awe-struck congregation as they gaze up 
at the courtly, spectral figure standing with his hour- 
glass in the pulpit, and pouring forth in impassioned 
eloquence his inmost thoughts of remorse and ecstasy, 
tus poignant sense of the grave's unspeakable horror, and 

» Vidi, 

Audivi & stupui quoties orator in JEde 
Paulina stetit, & mira gravitate levantes 
Corda, oculosc^viros tenuit : dum Nestoris ille 
Fudit verba (omni quanto mage dulcia melle ?) 
Nunc habet attonitos, pandit mysteria plebi 
Non concessa prius nondum intellecta : revolvuat 
Mirantes, tacitique arrectis auribus astant. 
Mutatis mox ille mode, forma(^ loquendi 
Tristia pertractat : fatumcp& flebile mortis 
Tempus, & in cineres redeunt quod corpora primes. 
Tunc gemitum cunctos dare, tunc lugere videres, 
Forsitan k lachrymis aliquis non temperat. — Ibid, i, p. 391. 



Introduction. xxxix 

Heaven's unutterable glory ; and this image is added to 
those many deeply coloured pictures which, hung in the 
chamber of the historic imagination, form for us our 
vision of that illustrious and varied period of English 
history. 

We look back at this early period of the seventeenth 
century in England, not only through the windows which 
history opens for us ; we see it even more clearly, though 
diversely tinctured, through the minds and imaginations 
of certain writers of the time ; fresh in the morning light 
of Milton's early poems, calm in the sabbath sunshine of 
George Herbert's Temple, or dusky with the twilight of 
Sir Thomas Browne's meditations. It is the purpose of 
the present book to draw aside at least one corner of the 
heavy curtain which hides from us another casement of 
that age's imagination, a sombre, deep-emblazoned gothic 
window, through which nevertheless the sunlight of 
to-day sometimes seems to strike, as it Hghts up the 
ascetic, enigmatic figure which it frames. 

Donne's ecclesiastic career has been so adequately 
recounted by his biographers. Dr. Jessopp and Mr. Gosse, 
that only the briefest recapitulation is necessary here. 
John Donne was born in 1573 ; he was the elder son of 
a rich London ironmonger, who died in 1576 leaving 
him a considerable fortune. His mother, who was 
descended from a sister of Sir Thomas More, came 
of a famous Roman CathoHc family ; she had two 
brothers who were Jesuits, and numbered among her 
relatives many prisoners and exiles for the sake of the 
Roman faith. She remained a devout Roman Catholic 



xl Introduction. 

till the end of her life, and her son's earliest years were 
spent in an atmosphere of Roman CathoHc devotion. 
At the early age of eleven Donne went to Oxford, and 
afterwards to Cambridge ; in 1590 we find him in London 
again, and in 1592 he was admitted to Lincoln's Inn. 
A young man of brilliant intellect, the master of a con- 
siderable fortune, he now found himself, as a Roman 
CathoHc, shut out from the usual paths of honourable 
ambition, and faced with the problem whether he should 
remain in the old faith, and so sacrifice his worldly 
prospects, or should join the English Church and take 
his share in the life and interests of his country. Before 
coming to any conclusion he first surveyed and digested, 
he tells us, ' the whole body of divinity, controverted 
between ours and the Roman Church ' ; and if his final 
decision coincided with his interests, and if ten years 
later we find Donne a convinced opponent of Roman- 
ism, though we can hardly regard his change of faith as 
due to a genuine conversion to AngHcanism, or to any 
belief that it was alone the true church, it does not 
appear on the other hand to have been a mere apostasy 
prompted by political considerations. Donne was 
genuinely convinced that there was truth in each form 
of Christian religion, and that it was wisest and best for 
each man to accept the faith of his own country. 

When after his somewhat stormy and spendthrift 
youth Donne made his rash marriage in 1601, and found 
himself desperately poor in consequence, half in disgrace, 
and with small prospects of worldly advancement, he 
resumed his theological studies ; and in 1605 we find him 
assisting Dr. Thomas Morton, afterwards Bishop of 



Introduction. xli 

Durham, in his controversies with the Roman Catholic 
writers. During the next few years he wrote three 
books, the Pseudo-Martyr, Ignatius his Conclave, and the 
BiathanatoSy all of which were, as Mr. Gosse says, written 
more as a lawyer than a divine, though each was on the 
borderland of theology. In spite of his theological 
occupations, Donne, as his letters show, was still ambitious 
of worldly preferment, and when his patron. Dr. Morton, 
became Dean of Gloucester in 1607, and offered to resign 
a living to him if he would take orders, Donne refused the 
offer. Walton tells us that this refusal was due to a sense 
of his own unworthiness, and the fear that the irregularities 
of his past life might bring dishonour on the sacred 
calhng, but it is more likely, as his letters of the time 
suggest, that he had not yet abandoned the hope of some 
court advancement. But this hope was repeatedly 
disappointed : Donne was poor, burdened with a large 
family, and forced to live in humiliating dependence on 
the bounty of rich friends ; and in 161 2 we find him 
writing to the new court favourite, Rochester, that he 
had resolved to take orders. Rochester, however, seems 
to have discouraged this resolution, and it was not till 
three years later, and after further disappointments, 
that Donne, yielding to the persuasions of King James 
himself, finally determined to enter the Church. In 
January 161 5 he was ordained, and in the same year 
he became one of the king's chaplains and was made 
a Doctor of Divinity by the University of Cambridge. 
Donne's earliest court sermon which has come down to 
us, and perhaps the first sermon which he preached as 
chaplain to the king, is dated April 21, 161 6. Though 



xlii Introduction. 

much was expected of him, Izaak Walton tells us, his 
preaching exceeded all expectation ; and indeed, if we 
recall the circumstances of the time, when the Over- 
bury murder, one of the greatest scandals of EngHsh 
history, had just been made pubHc in all its dreadful 
details ; when the once omnipotent favourite of the king, 
the Earl of Somerset, stood pubHcly accused of com- 
plicity in this crime, and his guilty wife was imprisoned in 
the Tower, Donne's analysis of the beginning and growth 
of evil in the sinner's heart, and his sombre and terrible 
denunciations of God's judgements on the wicked, 
must have produced an astonishing effect on his auditory, 
* God is the Lord of Hosts ', he proclaimed to them, ' and 
he can proceed by Martial Law : he can hang thee upon 
the next tree ; ... he can sink down the Stage and the 
Player, the bed of wantonness, and the wanton actor, 
into the jaws of the earth, into the mouth of hell.' * Thou 
canst not lack Examples, that he hath done so upon others,' 
he continues, with a reference that must have been 
obvious to all, * and will no proof serve thee, but a speedy 
judgement upon thyself ? ' ^ 

In this year, 1616, Donne was presented to two 
country livings, and appointed Divinity Reader to 
the Benchers of Lincoln's Inn. This important and 
lucrative post, which involved, it has been calculated, 
the preparation of not fewer than fifty sermons a year, he 
held till he became Dean of St. Paul's, about six years 
later. 

In March 161 7 Donne was appointed to preach in 
the famous open-air pulpit of London at Paul's Cross, 
» See Nos. 87, 105, 108. 



Introduction. xliii 

before the Lords of the Council and the City Magistrates. 
These sermons at Paul's Cross, which were preached by 
the most distinguished divines of England, had an official 
character of high importance, and were one of the great 
events of contemporary London. Donne on his first 
appearance in this open-air pulpit preached a sermon 
of enormous length, which, if dehvered as printed, must 
have kept his audience standing for at least two hours. 
It was, however, in contemporary opinion ' a dainty 
sermon ', and was ' exceedingly well liked * especially 
for the praise he gave to Queen EHzabeth.^ 

In this year Donne lost the dearly-loved wife whom he 
had married in such romantic circumstances, and in his 
grief at this irreparable loss he seems to have taken his 
final * step to the altar ', and to have undergone a real 
conversion ; his mind was now more wholly set on 
heavenly things ; and to his intellectual interest in 
theology and dogma was added a passionate devotion 
which increased as the years went by, till he became 
almost absorbed in that life of asceticism and spiritual 
exaltation which is reflected in his religious poetry, his 
meditations, and his great sermons. The chief events of 
his remaining years can be briefly recounted. 

In 1619 he was appointed to go as King's Chaplain 
with his friend, Lord Doncaster, on a mission to Germany. 
His farewell sermon to the Benchers of Lincoln's Inn has 
been preserved,^ also one of the two sermons he preached 
before the Electress Palatine, afterwards the Queen of 
Bohemia, at Heidelberg,^ and a sermon he preached at 
The Hague. This last he afterwards enlarged into two 
» See No. 29 and note. ' No. 26. * No. 124. 



xHv Introduction. 

sermons of considerable length, which are chiefly re- 
markable for the wealth of sustained nautical metaphors 
which pervade them. Donne, who in his youth had 
sailed with Essex on two long voyages, is remarkable as 
a poet, among the somewhat inland English writers 
of his time, for his frequent use of nautical terms 
and his references to seafaring life and the ways of 
ships. He carried this breath of the sea with him 
into the pulpit ; his sermons abound in nautical terms 
and images, and now he preached to this seafaring nation 
on the Apostles as fishers of men, taken from their nets 
* weather-beaten with North and South winds, and 
rough-cast with foame, and mud ' ^ ; and elaborated 
a giant simile of the world as a sea, in which all the 
inhabitants are fishes to be caught in the net of the 
Gospel and served up at the great marriage feast in 
Heaven, where, he added characteristically — and we must 
think surprisingly to the Dutch — ^whoever is a dish is 
a guest also, and whoever is served at the table sits at it.^ 
After his return to England he was appointed, towards 
the end of 162 1, to the Deanery of St. Paul's. His first 
sermon preached in that cathedral w^as on Christmas 
Day, 1 62 1. This sermon is a closely reasoned one, less 
adorned with those elaborate allusions and quotations and 
conceits of which he was so fond, but containing a clear 
statement of the relation between reason and faith 
which was the basis of his religious philosophy.^ Donne's 
Christmas sermons preached at St. Paul's for all the 

> i, p. 720. 

2 No. 44. For other extracts from this sermon, see Nos. 86 and 112. 

* No. 58. 



Introduction. xlv 

subsequent years of his life except the last have been 
preserved, also the great sermons he was accustomed to 
preach there on Easter Day and Whitsunday, and 
a number of the sermons which he also preached as 
Prebend of the Cathedral, besides others delivered 
at various dates in the same pulpit. Next to these in 
number are the sermons preached at court, sometimes 
at St. James's, but for the most part at Whitehall. In 
1624 he was presented to the living of St. Dunstan's in 
the West, then a fashionable church, in which as parish 
vicar he was able to come into closer personal relations 
with his congregation than he could with his great 
audiences at St. Paul's ; and in his first sermon there he 
described in the elaborate metaphor of a marriage 
between the Minister and his Congregation what he felt 
should be his relation to his parishioners.^ A number 
of other sermons preached in this pulpit have been pre- 
served. 

Before this date, however, he preached two sermons 
of some importance. The first of these was to the 
Virginia Company, which was then trying to collect sub- 
scriptions for the earliest English colony in America, and 
to renew popular interest in this settlement. Donne took 
the point of view, which has become since so popular, that 
English conquest and colonization was, or should be, carried 
on for the purpose of religious propaganda, to furnish 
salvation to the benighted heathen ; and he preached, on 
this occasion, what has been called the first English mis- 
sionary sermon.2 Later in this year, 1622, a more 
unpleasant task was imposed on him, and he was ordered 
» No. 37. • No. 31. 



xlvi Introduction. 

by James I, who was then engaged in his negotiations 
for the Spanish Match, to preach at Paul's Cross in 
defence of the instructions th e king had issued forbidding 
the polemical preaching of Protestant doctrines. There 
was an immense crowd at the sermon ; but a con- 
temporary tells us that he gave no satisfaction, speaking 
indeed, some thought, as if he were by no means satisfied 
himself.^ In the autumn of the next year he was struck 
down by that severe illness which he so vividly describes 
in his Devotions^ published in 1624. 

His next sermon of public importance was preached 
in St. James's Palace a few days after the death of his 
old master James I. James died on March 27, 1625, 
at Theobald's ; the new king, Charles I, had shut 
himself up in St. James's Palace, but on Sunday the 3rd 
of April he sent for Donne to preach to him in the palace 
chapel. From a few scraps of old paper preserved by 
chance, we are able to make for ourselves a more than 
usually vivid picture of this Sunday afternoon nearly 
three hundred years ago. Donne, who had been seriously 
ill, was plainly thrown into great agitation by the royal 
command to preach before the inscrutable prince who was 
now beginning his fateful reign. He writes to a friend 
at court begging that on his arrival at the palace he may 
hide himself in an out-chamber or closet till the time for 
the sermon. He must preach fasting, he says, refusing 
an invitation to dinner, and after the sermon would steal 

* See note to No. 37. This sermon, preached on the text about the 
stars fighting against Sisera, was printed in 1622 with a dedication to the 
new favourite, the Marquis of Buckingham. It was not included in the 
three folios, but was reprinted by Alford, vi pp. 191-222. 



Introduction. xlvii 

into his coach and return home. Another letter of a con- 
temporary witness describes the very pale face and deep 
mourning of the young king as he went to the chapel, 
draped in a plain black cloak that fell to his ankles. 
Donne began his sermon with a discreet reference to the 
death of the old king, and then proceeded to preach 
a controversial sermon against the Roman Catholic and 
Puritan controversiaUsts of the time ^ ; but three weeks 
later, preaching at Denmark House, where the embalmed 
body of James I lay in state, his references to his departed 
master are more explicit ; and in one splendid passage 
about the king's dead hand, he keeps repeating, at the 
end of his intricate clauses, the word * dead ' in a way 
that makes it ring out Uke the tolUng of a bell, and which 
in his accomplished delivery must have produced a strange 
effect of musical and sombre rhetoric.^ 

In 1625 he was driven out of London by the plague 
and took refuge with his friend Magdalen Herbert, George 
Herbert's mother, who was now married to Sir John 
Danvers, and lived in Danvers House in what was then the 
village of Chelsea. In 1627 Lady Danvers died and was 
buried in the parish church of Chelsea, where Donne 
preached the funeral sermon. In his unregenerate days 
Donne had written poems to Mrs. Herbert, almost as 
a lover ; he had immortalized her in those famous Hues, 

No Springy nor Summer Beauty hath such grace, 
As I have seen in one Autumnall face, 

and now, after an invocation to this loved ghost to 
arise from the consecrated dust in which she slept, he 

* For this sermon see No, 75 and note. • No. 34. 



xlviii Introduction. 

proceeds, in a long and noble panegyric to paint a por- 
trait of her as she lived and as he and her family and 
friends knew her — a portrait ^ which is one of the most 
vivid and beautiful we possess of those Elizabethan great 
ladies who befriended the poets of the time and still 
live for us immortahzed in their poems. 

Izaak Walton tells us that he was present in the church, 
and saw and heard Donne weep and preach this funeral 
sermon ; and he repeats Donne's characteristic wish that 
* all his Body were turn'd unto tongues, that he might 
declare her just praises to posterity '. 

The time was approaching when Donne must preach 
his own funeral sermon ; his strength gradually declined, 
twice he was afflicted with severe illness, and in 1630 his 
health finally gave way, and he retired to the country. 
But early in the next year he dragged himself up to 
London to preach his usual Lent sermon to the court — 
to sing, as one of his panegyrists wrote, Hke a swan, his 
mournful dirge — ^the great sermon which was pubUshed 
after his death as * Death's Duell ', and in which his 
sombre imagination and his morbid and fantastic genius 
shone forth with unearthly splendour. Walton gives 
a vivid description of this last dramatic appearance, 
how when to the amazement of the beholders he appeared 
in the pulpit * many of them thought he presented himself 
not to preach mortification by a living voice : but, mortahty 
by a decayed body, and dying face ',2 and how as they 
saw his tears and heard his faint and hollow voice, as he 
preached on his text, * To God the Lord belong the issues 
from death,' they felt that the text had been prophetically 
* No. 28. • Walton's Lives, 1670, Donne, p. 71 



Introduction. xlix 

chosen and that he had preached his own funeral sermon. 
Donne then retired to the Deanery and began that 
spectacular preparation for death, that * elaborate pubUc 
decease *, as Mr. Gosse describes it, * so long-drawn, so 
solemn, so boldly picturesque ' which so greatly impressed 
his contemporaries, and which, in the monument designed 
after the picture he had had painted of himself dressed 
in a winding sheet, has left in St. PauPs so strange and so 
beautiful a memorial for the admiration of posterity. 

Six of Donne's sermons had been published in his life- 
time, and he left at his death a large number prepared 
for the press. His last sermon was printed after his 
death in 1632, and in 1634 ^^^ more sermons were pub- 
lished by the Cambridge University Press. In 1640 
Donne's son, John Donne, pubUshed the first folio of 
eighty sermons, all hitherto unpubHshed, and in 1649 
he printed the second foUo, Fifty SermonSy containing 
* Death's Duell ' and the six published in 1634 and 
forty-three new ones. In 1660 he published the third 
foUo, entitled XXVI Sermons, although it only contains 
twenty-four, as two of them were printed twice. In 
1839, Henry Alford, afterwards Dean of Canterbury, 
pubHshed the 154 sermons from the three folios, and three 
of the six printed in Donne's Ufetime, in an edition which 
was mtended to be a complete edition of Donne's writings, 
though this plan was afterwards abandoned, and only 
the sermons, the Devotims, the poems, and the letters 
were included in it. Alford so expurgated the poems, 
and was so careless in his printing of the letters, that this 
edition of his has been much abused by scholars. He 
idmits that he bowdlerized a few of the earUer sermons ; 



1 Introduction. 

but save for this and for the modernization of the spelling, 
the text of the sermons is accurate, and as the old foHos 
are now rare (the third is almost unprocurable) Alford's 
edition is the one which is most accessible to modern 
readers.^ 

We possess, therefore, i6o of Donne's sermons, of 
which all but three were reprinted by Alford, where 
they fill about three thousand pages. Some of these 
sermons are of enormous length, and if preached as 
written must have taken two or three hours to dehver, 
instead of the hour marked by the running sands 
in the conspicuous hour-glass, to which Donne was 
accustomed to confine himself. But there is plenty of 
evidence to show that we do not now possess the sermons 
as he preached them. Donne, like other divines of the 
period, took no fully written manuscript with him 
into the pulpit ; he preached from notes ; and although 
when preaching at court or at St. Paul's on great occasions 
he would no doubt commit much of his sermon to 
memory, the whole text would be written out from 
memory afterwards, and subject to many additions and 
changes in the process of writing.^ 

» In 1840 Pickering published a beautifully printed volume, Devotions 
by John Donne, D.D., which contains two of Donne's sermons, * Death's 
Duell ' and the Chelsea sermon on the death of Lady Danvers. 

* In a letter of 1621 Donne promises to write out one of his sermons 
for a friend 'though in good faith I have half forgot it* {Gosse, ii, p. 151). 
In 1625, when he had taken refuge at Chelsea from the plague in London, 
he says, in explaining how he has spent his time there, ' I have revised as 
many of my sermons as I had kept any note of, and I have written out 
a great many, and hope to do more. I have already come to the number 
of eighty, of which my son . . . may hereafter make some use ' {ibid., 
p. 225). Donne's sermon preached at The Hague is introduced in 



Introduction. U 

It only remains to say a few words about the plan 
of this small volume of extracts from Donne's sermons. 
The arrangement is not chronological, and indeed, since 
many of the sermons are undated, such an arrangement 
would be at the best highly uncertain and conjectural. 
They are placed in a certain sequence according to their 
subjects, first the more autobiographical passages, the 
pages or paragraphs where Donne speaks most directly 
and intimately of himself, his own feelings and moods, 
his own conception of the preacher's office, his Uterary 
tastes, and the references, though these are not many, to 
his own hfe and travels. Next follow the scanty allusions 
he makes to events of contemporary history, the death 
of Queen Elizabeth, the accession of James I, the Gun- 
powder Plot, the new settlements in America, the 
great plague of 1625, and the death of King James ; after 
these come passages illustrating the more secular aspects 
of his thought, his remarks on Hfe and men and women, 
on poverty and riches, a portrait he gives in a funeral 
sermon of a rich London merchant of the time, and his 
reflections on the * new philosophy ' of Copernicus, 
and on human knowledge in general. Then following 
the process of his thought, we come to rehgious faith, as 
founded on, and yet contrasted with, mere human reason, 
and the revelation of that faith through the Scriptures 
and the teaching of the Church. Next follow those 
passages in which he attains the greatest heights of 

the first folio, with this note, ' At the Haghe Decemh. 19. 161 9. I Preached 
upon this Text. Since my sicknesse at Abney-hatche in Essex, 1630. 
revising my short notes of that Sermon, I digested them into these two.' 
Two sermons follow on the same text, and there are other sermons which 
seem to have been expanded and divided in the same way. 



lii Introduction. 

eloquence — ^passages in wliich the body of that revelation 
is expressed, our knowledge of God and of man's fall, 
the inheritance of Original Sin, the corrupt nature of 
man, the sinful state of the world, the penalty of death 
with all its horrors, the terrors of the Day of Judgement, 
the misery of the damned, and the everlasting joy and 
glory of the blessed souls in Heaven. The book ends with 
extracts from the sombre and impressive last sermon, in 
which he made his farewell to the world. 



•u^ ^nC^ '*lf^ ^i(«) ^if*^ '^V^ '^^ ''V 

,^S^!. JSSC i^,^^ >^S^s, J^^^ J^^^ J^^' 




DONNE^S SERMONS 



I. 7y^^ Preacher. 




N the great Ant-hill of the whole world, 
I am an Ant ; I have my part in the 
Creation, I am a Creature ; But there 
are ignoble Creatures. God comes nearer ; 
In the great field of clay, of red earth, 



that man was made of, & mankind, I am a clod ; 
I am a man, I have my part in the Humanity ; But 
Man was worse then annihilated again. When satan 
in that serpent was come, as Hercules with his club into 
a potters shop, and had broke all the vessels, destroyed 
all mankind. And the gracious promise of a Messias to 
redeeme all mankind, was shed and spread upon all, 
I had my drop of that dew of Heaven, my sparke of that 
fire of heaven, in the universall promise, in which I was 
involved ; But this promise was appropriated after, in 
a particular Covenant, to one people, to the Jewes, to 
the seed of Abraham. But for all that I have my portion 
there ; for all that professe Christ Jesus are by a spirituall 
engrafting, and transmigration, and transplantation, in 
and of that stock, and that seed of Abraham ; and I am 
one of those. But then, of those who doe professe 
Christ Jesus, some grovell still in the superstitions they 
2025.3 B 



2 The Preacher. 

were fallen into, and some are raised, by Gods good 
grace, out of them ; and I am one of those ; God hath 
afforded me my station, in that Church, which is departed 
from Babylon. 

Now, all this while, my soule is in a cheeref ull progresse ; 
when I consider what God did for Goshen in Egypt, for 
a little parke in the midst of a forest ; what he did for 
Jury, in the midst of enemies, as a shire that should 
stand out against a Kingdome round about it : How 
many Sancerraes he hath deUvered from famins, how 
many Genevaes from plots, and machinations against 
her ; all this while my soule is in a progresse : But I am 
at home, when I consider Buls of excommunications, 
and solicitations of Rebellions, and pistols, and poysons, 
and the discoveries of those ; There is our Nos, We, 
testimonies that we are in the favour, and care of God ; 
We, our Nation, we, our Church ; There I am at home ; 
but I am in my Cabinet at home, when I consider, what 
God hath done for me, and my soule ; There is the Ego, 
the particular, the individuall, I. 

2. When I consider. 
jiMOROUS soule, ambitious soule, covetous soule, 
XX. voluptuous soule, what wouldest thou have in 
heaven ? What doth thy holy amorousnesse, thy holy 
covetousnesse, thy holy ambition, and voluptuousnesse 
most carry thy desire upon ? Call it what thou 
wilt ; think it what thou canst ; think it something that 
thou canst not think ; and all this thou shalt have, if 
thou have any Resurrection unto Hfe ; and yet there 



When I consider. 3 

is a Better Resurrection. When I consider what I was in 
my parents loynes (a substance unworthy of a word, 
unworthy of a thought) when I consider what I am now, 
(a Volume of diseases bound up together, a dry cynder, 
if I look for naturall, for radicall moisture, and yet 
a Spunge, a bottle of overflowing Rheumes, if I consider 
accidentall ; an aged childe, a gray-headed Infant, and 
but the ghost of mine own youth) When I consider what 
I shall be at last, by the hand of death, in my grave, 
(first, but Putrifaction, and then, not so much as Putri- 
faction, I shall not be able to send forth so much as an 
ill ayre, not any ayre at all, but shall be all insipid, tastlesse, 
savourlesse dust ; for a while, all wormes, and after a 
while, not so much as wormes, sordid, senslesse, namelesse 
dust) When I consider the past, and present, and future 
state of this body, in this world, I am able to conceive, 
able to expresse the worst that can befall it in nature, 
and the worst that can be inflicted upon it by man, 
or fortune ; But the least degree of glory that God 
hath prepared for that body in heaven, I am not able to 
expresse, not able to conceive. 

3. I am Not all Here. 

I AM not all here, I am here now preaching upon 
this text, and I am at home in my Library 
considering whether 5. Gregory, or 5. Hierome, have said 
best of this text, before. I am here speaking to you, 
and yet I consider by the way, in the same instant, what 
it is likely you will say to one another, when I have 
done, you are not all here neither ; you are here now, 

B 2 



4 I am Not all Here. 

hearing me, and yet you are thinking that you have 
heard a better Sermon somewhere else, of this text 
before ; you are here, and yet you think you could have 
heard some other doctrine of down-right Predestination, 
and Reprobation roundly dehvered somewhere else with 
more edification to you ; you are here, and you remember 
your selves that now yee think of it : This had been the 
fittest time, now, when every body else is at Church, 
to have made such and such a private visit ; and because 
you would bee there, you are there. 

4. Imperfect Prayers, 

BUT when we consider with a religious serious- 
nesse the manifold weaknesses of the strongest 
devotions in time of Prayer, it is a sad consideration. 
I throw my selfe downe in my Chamber, and I call in, 
and invite God, and his Angels thither, and when they 
are there, I neglect God and his Angels, for the noise of 
a Flie, for the ratling of a Coach, for the whining of a 
doore ; I talke on, in the same posture of praying ; 
Eyes lifted up ; knees bowed downe ; as though I prayed 
to God ; and, if God, or his Angels should aske me, 
when I thought last of God in that prayer, I cannot tell : 
Sometimes I finde that I had forgot what I was about, 
but when I began to forget it, I cannot tell. A memory 
of yesterdays pleasures, a feare of to morrows dangers, 
a straw under my knee, a noise in mine eare, a light in 
mine eye, an any thing, a nothing, a fancy, a Chimera 
in my braine, troubles me in my prayer. So certainely 
is there nothing, nothing in spiritual! things, perfect in 
this world. 



Powers and Principalities. 5 

5. Powers and Principalities. 

1 PASSE my time sociably and merrily in cheerful 
conversation, in musique, in feasting, in Come- 
dies, in wantonnesse ; and I never heare all this while 
of any power or principaHty, my Conscience spies no 
such enemy in all this. And then alone, between God 
and me at midnight, some beam of his grace shines out 
upon me, and by that light I see this Prince of darknesse, 
and then I finde that I have been the subject, the slave 
of these powers and principahties, when I thought not 
of them. Well, I see them, and I try then to dispossesse 
my selfe of them, and I make my recourse to the power- 
fullest exorcisme that is, I turne to hearty and earnest 
prayer to God, and I fix my thoughts strongly (as I 
thinke) upon him, and before I have perfected one petition, 
one period of my prayer, a power and principaHty is 
got into me againe. Spiritus soporis, The spirit of slumber Esay 29.10. 
closes mine eyes, and I pray drousily ; Or spiritus Esa. 19. 14. 
vertiginisy the spirit of deviation, and vaine repetition, 
and I pray giddily, and circularly, and returne againe 
and againe to that I have said before, and perceive not 
that I do so ; and nescio cujus spiritus sim, (as our Saviour Luk. 9. SS' 
said, rebuking his Disciples, who were so vehement for 
the burning of the Samaritans, you know not of what 
spirit you are) I pray, and know not of what spirit I am, 
I consider not mine own purpose in prayer ; And by 
this advantage, this doore of inconsideration, enters 
spiritus err oris y The seducing spirit, the spirit of error, i Tim. 4. i, 
and I pray not onely negligently, but erroniously, 
dangerously, for such things as disconduce to the glory 



6 Powers and Principalities. 

of God, and my true happinesse, if they were granted. 
Hosea4.i2. Nay, even the Prophet Hosed' s spiritus fornicationum, 
enters into me, The spirit of fornication, that is, some 
remembrance of the wantonnesse of my youth, some 
mis-interpretation of a word in my prayer, that may 
beare an ill sense, some unclean spirit, some power or 
principality hath depraved my prayer, and slackned my 
zeale. 



A^ 



6. Infecting God, 
S S. Chrysostome sayes, every man is Spontaneus 
Satan, a Satan to himselfe, as Satan is a 
Tempter, every man can tempt himselfe ; so I will be 
Spontaneus Satan, as Satan is an Accuser, an Adversary, 
I will accuse my selfe. I consider often that passionate 
Luk. 5. 8. humiliation of S. Peter, Exi a me Domine, He fell at lesus 
knees, saying, Depart from me, for 1 am a sinfull man, 
O Lord ; And I am often ready to say so, and more ; 
Depart from me, O Lord, for I am sinfull inough to 
infect thee ; As I may persecute thee in thy Children, 
so I may infect thee in thine Ordinances ; Depart, in 
withdrawing thy word from me, for I am corrupt inough 
to make even thy saving Gospel, the savor of death 
unto death ; Depart, in withholding thy Sacrament, 
for I am leprous inough to taint thy flesh, and to make 
the balme of thy blood, poyson to my soule ; Depart, 
in withdrawing the protection of thine Angels from me, 
for I am vicious inough to imprint corruption and 
rebellion into their nature. And if I be too foule for 
God himselfe to come neare me, for his Ordinances to 
worke upon me, I am no companion for my selfe, I must 



Infecting God. 

not be alone with my selfe ; for I am as apt to take, as 
to give infection ; I am a reciprocall plague ; passively 
and actively contagious ; I breath corruption, and breath 
it upon my selfe ; and I am the Babylon that I must 
goe out of, or I perish. 

7. Forgiveness of Sins. 

SO the Spirit of God moves upon the face of 
these v^aters, the Spirit of life upon the danger 
of death. Consider the love, more then love, the study, 
more then study, the diligence of God, he devises meanes, 
that his banished, those w^hom sins, or death had banished, 
be not expelled from him. I sinned upon the strength of 
my youth, and God devised a meanes to reclaime me, 
an enfeebling sicknesse. I relapsed after my recovery, 
and God devised a meanes, an irrecoverable, a helpless 
Consumption to reclaime me ; That affliction grew 
heavy upon me, and weighed me down even to a diffidence 
in Gods mercy, and God devised a meanes, the comfort of 
the Angel of his Church, his Minister, The comfort of 
the Angel of the great Counsell, the body and blood 
of his Son Christ Jesus, at my transmigration. Yet he 
lets his correction proceed to death ; I doe dye of that 
sicknesse, and God devises a meanes, that I, though 
banished, banished into the grave, shall not be expelled 
from him, a glorious Resurrection. 

8. Forgive my Sins, 

FORGIVE me O Lord^ O Lord forgive me my 
sinnes, the sinnes of my youth, and my present 
sinnes, the sinne that my Parents cast upon me, Originall 



8 Forgive my Sins. 

sinne, and the sinnes that I cast upon my children, in 
an ill example ; Actuall sinnes, sinnes which are manifest 
to all the world, and sinnes which I have so laboured 
to hide from the world, as that now they are hid from 
mine own conscience, and mine own memory ; Forgive 
me my crying sins, and my whispering sins, sins of 
uncharitable hate, and sinnes of unchaste love, sinnes 
against ^hee and 7hee, against thy Power O Almighty 
Father, against thy Wisedome, O glorious Sonne, against 
thy Goodnesse, O blessed Spirit of God ; and sinnes 
against Him and Him, against Superiours and Equals, 
and Inferiours ; and sinnes against Me and Me, against 
mine own soul, and against my body, which I have loved 
better than my soul ; Forgive me O Lord, Lord in 
the merits of thy Christ and my Jesus, thine Anointed, 
and my Saviour ; Forgive me my sinnes, all my sinnes, 
and I will put Christ to no more cost, nor thee to more 
trouble, for any reprobation or malediction that lay 
upon me, otherwise then as a sinner. I ask but an 
application, not an extention of that Benediction, 
Blessed are they whose sinnes are forgiven ; Let me be 
but so blessed, and I shall envy no mans Blessednesse : 
say thou to my sad soul, ^onne he oj good comfort, thy sinnes 
are forgiven thee, and I shall never trouble thee with 
Petitions, to take any other Bill off of the fyle, or to 
reverse any other Decree, by which I should be accurst, 
before I was created, or condemned by thee, before thou 
saw'st me as a sinner. 



Let Me Wither. 

9. Let Me Wither. 

IET me wither and weare out mine age in a dis- 
^ comfortable, in an unwholesome, in a penurious 
prison, and so pay my debts with my bones, and 
recompence the wastfulnesse of my youth, with the 
beggery of mine age ; Let me wither in a spittle under 
sharpe, and foule, and infamous diseases, and so recom- 
pence the wantonnesse of my youth, with that loath- 
somnesse in mine age ; yet, if God with-draw not his 
spirituall blessings, his Grace, his Patience, If I can call 
my suffering his Doing, my passion his Action, All this 
that is temporall, is but a caterpiller got into one corner 
of my garden, but a mill-dew fallen upon one acre of 
my Corne ; The body of all, the substance of all is safe, 
as long as the soule is safe. But when I shall trust 
to that, which wee call a good spirit, and God shall 
deject, and empoverish, and evacuate that spirit, when I 
shall rely upon a morall constancy, and God shall shake, 
and enfeeble, and enervate, destroy and demolish that 
constancy ; when I shall think to refresh my selfe in 
the serenity and sweet ayre of a good conscience, and 
God shall call up the damps and vapours of hell itselfe, 
and spread a cloud of diffidence, and an impenetrable 
crust of desperation upon my conscience ; when health 
shall flie from me, and I shall lay hold upon riches to 
succour me, and comfort me in my sicknesse, and riches 
shall flie from me, and I shall snatch after favour, and 
good opinion, to comfort me in my poverty ; when 
even this good opinion shall leave me, and calumnies 
and misinformations shall prevaile against me ; when 



10 Let Me Wither. 

I shall need peace, because there is none but thou, O 
Lord, that should stand for me, and then shall finde, 
that all the wounds that I have, come from thy hand, 
all the arrowes that stick in me, from thy quiver ; when 
I shall see, that because I have given my selfe to my 
corrupt nature, thou hast changed thine ; and because 
I am all evill towards thee, therefore thou hast given over 
being good towards me ; When it comes to this height, 
that the fever is not in the humors, but in the spirits, 
that mine enemy is not an imaginary enemy, fortune, 
nor a transitory enemy, malice in great persons, but 
a reall, and an irresistible, and an inexorable, and an 
everlasting enemy. The Lord of Hosts himselfe. The 
Almighty God himselfe, the Almighty God himselfe onely 
knowes the waight of this affliction, and except hee put 
in that pondus glorias, that exceeding waight of an eternall 
glory, with his owne hand, into the other scale, we are 
waighed downe, we are swallowed up, irreparably, 
irrevocably, irrecoverably, irremediably. 

10. Donne and the Worm, 

IF my soule could aske one of those Wormes 
which my dead body shall produce. Will you 
change with me ? that worme would say. No ; for you 
are like to live eternally in torment ; for my part, I can 
live no longer, then the putrid moisture of your body 
will give me leave, and therefore I will not change ; nay, 
would the Devill himselfe change with a damned soule ? 
I cannot tell. 



Preaching Consolation. ii 

1 1 . Preaching Consolatioft, 

WHO but my selfe can conceive the svveetnesse 
of that salutation, when the Spirit of God 
sayes to me in a morning, Go forth to day and preach, 
and preach consolation, preach peace, preach mercy, 
And spare my people, spare that people whom I have 
redeemed with my precious Blood, and be not angry 
with them for ever ; Do not wound them, doe not 
grinde them, do not astonish them with the bitternesse, 
with the heavinesse, vdth the sharpnesse, with the 
consternation of my judgements. David proposes to 
himselfe, that he would Sing of mercy, and of judgement ; PsaL ioi«i. 
but it is of mercy first ; and not of judgement at all, 
otherwise then it will come into a song, as joy and 
consolation is compatible with it. It hath falne into 
disputation, and admitted argument, whether ever God 
inflicted punishments by his good Angels ; But that 
the good Angels, the ministeriall Angels of the Church, 
are properly his instruments, for conveying mercy, 
peace, consolation, never fell into question, never 
admitted opposition. . . . 

What a Coronation is our taking of Orders, by which 
God makes us a Royall Priesthood ? And what an 
inthronization is the comming up into a Pulpit, where 
God invests his servants with his Ordinance, as with 
a Cloud, and then presses that Cloud with a Vce si non, 
woe be unto thee, if thou doe not preach, and then 
enables him to preach peace, mercy, consolation, to the 
whole Congregation. That God should appeare in 
a Cloud, upon the Mercy Seat, as he promises Moses Levit.i5.2. 



12 Preaching Consolation. 

he will doe, That from so poore a man as stands here, 
wrapped up in clouds of infirmity, and in clouds of 
iniquity, God should drop, raine, poure downe his dew, 
and sweeten that dew with his honey, and crust that 
honied dew into Manna, and multiply that Manna into 
Corners, and fill those Gomers every day, and give every 
particular man his Gomer, give every soule in the Con- 
gregation, consolation by me ; That when I call to God 
for grace here, God should give me grace for grace, 
Grace in a power to derive grace upon others, and that 
this Oyle, this Balsamum should flow to the hem of 
the garment, even upon them that stand under me ; 
That when mine eyes looke up to Heaven, the eyes of 
all should looke up upon me, and God should open my 
mouth, to give them meat in due season ; That I should 
not onely be able to say, as Christ said to that poore 
soule. Confide fili^ My son be of good comfort, but 
Fratres iff Patres mei. My Brethren, and my Fathers, 
nay Domini mei, and Rex mens. My Lords, and my King 
be of good comfort, your sins are forgiven you ; That 
God should seale to me that Patent, lie frcedicate omni 
Creaturcc^ Goe and preach the Gospell to every Creature, 
be that creature what he will. That if God lead me into 
a Congregation, as into his Arke, where there are but 
eight soules, but a few disposed to a sense of his mercies, 
and all the rest (as in the Arke) ignobler creatures, and of 
brutall natures and aflFections, That if I finde a licentious 
Goat, a supplanting Fox, an usurious Wolfe, an ambitious 
Lion, yet to that creature, to every creature I should 
preach the Gospel of peace and consolation, and oifer 
these creatures a Metamorphosis, a transformation, 



Preaching Consolation. 13 

a new Creation in Christ Jesus, and thereby make my 
Goat, and my Fox, and my Wolfe, and my Lion, to 
become Semen Dei, The seed of God, and Filhim Dei, 
The child of God, and Participem Divines Natures, 
Partaker of the Divine Nature it selfe ; This is that which 
Christ is essentially in himselfe, This is that which 
ministerially and instrumentally he hath committed to 
me, to shed his consolation upon you, upon you all ; 
Not as his Almoner to drop his consolation upon one 
soule, nor as his Treasurer to issue his consolation to 
a whole Congregation, but as his Ophir, as his Indies, 
to derive his gold, his precious consolation upon the King 
himselfe. 

12. The Beauty of the Soul. 

/NSANIEBAT amatoriam insaniam Paulus, S. P^w/ Theophil. 
was mad for love ; S. Paul did, and we doe take 
into our contemplation, the beauty of a Christian soul ; 
Through the ragged apparell of the afflictions of this 
life ; through the scarres, and wounds, and palenesse, 
and morphews of sin, and corruption, we can look upon 
the soul it self, and there see that incorruptible beauty, 
that white and red, which the innocency and the blood 
of Christ hath given it, and we are mad for love of this 
soul, and ready to doe any act of danger, in the ways of 
persecution, any act of diminution of our selves in the 
ways of humiliation, to stand at her doore, and pray, and 
begge, that she would be reconciled to God, 



14 Spiritual Liberality. 

13. Spiritual Liberality, 



Liberalitas. 



2 Part. AS an Hezekias, a losias is a Type of Christ, but yet 

Xjl but a Type of Christ ; so this civill Liberality, 
which we have hitherto spoken of, is a Type, but yet 
but a Type of our spiritual! Liberality. For, here we 
doe not onely change termes, the temporall, to spirituall, 
and to call that, which we called Liberality in the former 
part. Charity in this part ; nor do we onely make the 
difference in the proportion & measure, that that which 
was a Benefit in the other part, should be an Almes in 
this. But we invest the whole consideration in a meere 
spiritual! nature ; and so that Liberality, which was, 
in the former acceptation, but a relieving, but a refreshing, 
but a repairing of defects, and dilapidations in the body 
or fortune, is now, in this second part, in this spiritual! 
acceptation, the raising of a dejected spirit, the redinte- 
gration of a broken heart, the resuscitation of a buried 
soule, the re-consolidation of a scattered conscience, 
not with the glues, and cements of this world, mirth, and 
musique, and comedies, and conversation, and wine, 
and women, (miserable comforters are they all) nor with 
that Meteor, that hangs betweene two worlds, that is, 
Pliilosophy, and moral! constancy, (which is somewhat 
above the carnal! man, but yet far below the man truly 
Christian and religious) But this is the Liberality, of 
which the Holy Ghost liimselfe is content to be the 
Steward, of the holy, blessed, and glorious Trinity, and 
to be notified, and qualified by that distinctive notion, 
and specification. The Comforter, 

To finde a languishing wretch in a sordid corner, not 



spiritual Liberality. 15 

onely in a penurious fortune, but in an oppressed con- 
science, His eyes under a diverse suffocation, smothered 
with smoake, and smothered with teares, His eares 
estranged from all salutations, and visits, and all sounds, but 
his owne sighes, and the stormes and thunders and earth- 
quakes of his owne despaire. To enable this man to open 
his eyes, and see that Christ Jesus stands before him, 
and sayes, Behold and see, if ever there were any sorrow, like 
my sorrow, and my sorrow is overcome, why is not thine ? 
To open this mans eares, and make him heare that voyce 
that sayes, / was dead, and am alive, and behold, I live ReveLnS. 
for evermore. Amen ; and so mayest thou ; To bow downe 
those Heavens, and bring them into his sad Chamber, 
To set Christ Jesus before him, to out-sigh him, out-weepe 
him, out-bleed him, out-dye him. To transferre all the 
fasts, all the scornes, all the scourges, all the nailes, all 
the speares of Christ Jesus upon him, and so, making him 
the Crucified man in the sight of the Father, because 
all the actions, and passions of the Son, are appropriated 
to him, and made his so intirely, as if there were never 
a soule created but his. To enrich this poore soule, to 
comfort this sad soule so, as that he shall beleeve, and by 
beleeving finde all Christ to be his, this is that LiberaHty 
which we speake of now, in dispensing whereof, 7he 
liberall man deviseth liberall things, and by liberall things 
shall stand. 

14. Eaglets Wings. 

FOR as those w^ords are well understood by many of 
the Ancients, To the Woman were given two wings Revel. 12. 
of an Eagle, that is, to the Church were given able and ^"^ 



i6 Eagle's Wings, 

sufficient Ministers, to carry and convey her over the 
Nations : So are those words which are spoken of God 
Deut. 32. himself, appliable to his Ministers, that first, ^he Eagle 
'^* stirreth up her nest. The Preacher stirres and moves, 

and agitates the holy affections of the Congregation, that 
they slumber not in a senselesnesse of that which is said, 
7he Eagle stirreth up her nest, and then as it is added 
there, She Jluttereth over her young ; The Preacher makes 
a holy noise in the conscience of the Congregation, and 
when hee hath awakened them, by stirring the nest, hee 
casts some claps of thunder, some intimidations, in 
denouncing the judgements of God, and he flings open 
the gates of Heaven, that they may heare, and look up, 
and see a man sent by God, with power to infuse his feare 
upon them ; So she Jluttereth over her young ; but then, 
as it followes there, She spreadeth abroad her wings ; she 
over-shadowes them, she enwraps them, she armes them 
with her wings, so as that no other terror, no other 
fluttering but that which comes from her, can come upon 
them ; The Preacher doth so infuse the feare of God 
into his Auditory, that first, they shall feare nothing but 
God, and then they shall feare God, but so, as he is God ; 
And God is Mercy ; God is Love ; and his Minister 
shall so spread his wings over his people, as to defend 
them from all inordinate feare, from all suspition and 
jealousie, from all diffidence and distrust in the mercie 
of God ; which is farther exprest in that clause, which 
followes in the same place. She taketh them and beareth 
them upon her wings ; when the Minister hath awakened 
his flocke by the stirring of the nest, and put them in 
this holy feare, by this which the Holy Ghost cals a 



Eagle's Wings. 17 

Fluttering ; and then provided, by spreading his wings, 
that upon this feare there follow not a desperation ; then 
he sets them upon the top of his best wings, and shewes 
them the best treasure that is committed to his Steward- 
ship, hee shewes them Heaven, and God in Heaven, 
sanctifying all their crosses in this World, inanimating 
all their worldly blessings, rayning downe his blood into 
their emptinesse, and his balme into their wounds, making 
their bed in all their sicknesse, and preparing their seate, 
where he stands soliciting their cause, at the right hand 
of his Father. And so the Minister hath the wings of 
an Eagle, that every soule in the Congregation may see 
as much as hee sees, that is, a particular interest in all 
the mercies of God, and the merits of Christ. 

15. J he Hour- Glass. 

1HAVE seen Minute-glasses ; Glasses so short-liv'd. 
If I were to preach upon this Text, to such a glass, it 
were enough for half the Sermon ; enough to show the 
worldly man his Treasure, and the Object of his heart 
(for, where your treasure is, there will your Heart be also) 
to call his eye to that Minute-glass, and to tell him. 
There flows, there flies your Treasure, and your Heart 
with it. But if I had a Secular Glass, a Glass that would 
run an age ; if the two Hemispheres of the World were 
composed in the form of such a Glass, and all the World 
calcin'd and burnt to ashes, and all the ashes, and sands, 
and atoms of the World put into that Glass, it would 
not be enough to tell the godly man what his Treasure, 
and the Object of his Heart is. A Parrot, or a Stare, 
docile Birds, and of pregnant imitation, will sooner be 

2025»3 c 



i8 The Hour-Glass. 

brought to relate to us the wisdom of a Council Table, 
then any Ambrose^ or any Chrysostome men that have 
Gold and Honey in their Names, shall tell us what the 
Sweetness, what the Treasure of Heaven is, and what 
that mans peace, that hath set his Heart upon that 
Treasure. 

1 6. Preaching, 
In conci- "TJECAUSE God cals Preaching foolishnesse, you take 
'"Sr^i 21 * ^ ^^'^ ^^ ^^^ word, and you thinke Preaching a thing 
under you. Hence is it, that you take so much liberty in 
censuring and comparing Preacher and Preacher, nay 
Sermon and Sermon from the same Preacher ; as though 
we preached for wagers, and as though coine were to 
be valued from the inscription meerely, and the image, 
and the person, and not for the metall. You measure 
Lam. 4. 16. all by persons ; and yet, Non erubescitis faciem Sacerdotis, 
Tou respect not the person of the Priest, you give not so 
much reverence to Gods Ordinance, as he does. In no 
Church of Christendome but ours, doth the Preacher 
preach uncovered. And for all this good, and humble, 
and reverend example, (fit to be continued by us) cannot 
we keepe you uncovered till the Text be read. All the 
Sermon is not Gods word, but all the Sermon is Gods 
Ordinance, and the Text is certainely his word. There is 
no salvation but by faith, nor faith but by hearing, nor 
hearing but by preaching ; and they that thinke meanliest 
of the Keyes of the Church, and speake faintliest of the 
Absolution of the Church, will yet allow. That those Keyes 
lock, and unlock in Preaching ; That Absolution is con- 
ferred, or withheld in Preaching, That the proposing 



Preaching. 19 

of the promises of the Gospel in preaching, is that binding 
and loosing on earth, which bindes and looses in heaven. 
And then, though Christ have bid us, Preach the Go j^W Mar. 16.15 
to every creature, yet, in his own great Sermon in the 
Mount, he hath forbidden us, to give holy things to dogs. Mat. 7 6, 
or to cast pearle before swine, lest they trample them, and 
turne and rend us. So that if all those manifold and fearfuU 
judgements, which swell in every Chapter, and blow 
in every verse, and thunder in every line of every Booke 
of the Bible, fall upon all them that come hither, as well, 
if they turne, and rend, that is, Calumniate us, the person 
of the Preacher, as if they trample upon the pearles, 
that is, undervalue the Doctrine, and the Ordinance it 
selfe ; If his terrible Judgements fall upon every uncharit- 
able mis-interpretation of that which is said here, and 
upon every irreverence in this place, and in this action ; 
Confesse, that though he be the God of your salvation, and 
doe answer you, yet, by terrible things doth the God of your 
salvation answer you. And confesse it also, as in manners, 
and in prayers, and in preaching, so in the holy and blessed 
Sacrament. 

17. Applause, 
niDONIUS APOLLINARIS, (a Bishop himselfe, 
^ but whether then or no, I know not) saith of another 
Bishop, that hearing even free die ationes repentinas, his 
extemporall Sermons, raucus plausor audivi, I poured 
my selfe out in loud acclamations, till I was hoarse : 
And, to contract this consideration, wee see evidently, 
that this fashion continued in the Church, even to Saint 
Bernards time. Neither is it left yet in some places, 

c 2 



20 Applause. 

beyond the Seas, where the people doe yet answer the 
Preacher, if his questions be applyable to them, and may 
induce an answer, with these vocall acclamations, Sir, 
toe willy Sir, we will not. And truely wee come too neare 
re-inducing this vain glorious fashion, in those often 
periodicall murmurings, and noises, which you make, 
when the Preacher concludeth any point ; for those 
impertinent Interjections swallow up one quarter of 
his houre, and many that were not within distance of 
hearing the Sermon, will give a censure upon it, according 
to the frequencie, or paucitie of these acclamations. 

1 8. The Bellman. 

HE that will dy with Christ upon Good-Friday, must 
hear his own bell toll all Lent ; he that will be 
partaker of his passion at last, must conform himself to 
his discipline of prayer & fasting before. Is there any man, 
that in his chamber hears a bell toll for another man, 
and does not kneel down to pray for that dying man ? 
and then when his charity breaths out upon another 
man, does he not also reflect upon himself, and dispose 
himself as if he were in the state of that dying man ? 
We begin to hear Christs bell toll now, and is not our 
bell in the chime ? We must be in his grave, before we 
come to his resurrection, and we must be in his death-bed 
before we come to his grave : we must do as he did, 
fast and pray, before we can say as he said, that In manus 
tuas, Into thy hands O Lord I commend my Spirit. You 
would not go into a Medicinal Bath without some pre- 
paratives ; presume not upon that Bath, the blood of 
Christ Jesus, in the Sacrament then, without preparatives 



The Bellman. 21 

neither. Neither say to your selves, we shall have 
preparatives enough, warnings enough, many more 
Sermons before it come to that, and so it is too soon yet ; 
you are not sure you shall have more ; not sure you shall 
have all this ; not sure you shall be affected with any. 
If you be, when you are, remember that as in that good 
Custome in these Cities, you hear cheerful street musick 
in the winter mornings, but yet there was a sad and doleful 
bel-man, that wak'd you, and call'd upon you two or 
three hours before that musick came ; so for all that 
blessed musick which the servants of God shall present 
to you in this place, it may be of use, that a poor bell-man 
waked you before, and though but by his noise, prepared 
you for their musick. 

19. Favourite Scriptures. 
ALMOST every man hath his Appetite, and his tast 
Jl\. disposed to some kind of meates rather then others ; 
He knows what dish he would choose, for his first, and for 
his second course. We have often the same disposition 
in our spirituall Diet ; a man may have a particular love 
towards such or such a book of Scripture, and in such 
an affection, I acknowledge, that my spirituall appetite 
carries me still, upon the Psalms of David, for a first 
course, for the Scriptures of the Old Testament : and 
upon the Epistles of Saint Paul, for a second course, for 
the New, and my meditations even for these publike 
exercises to Gods Church, returne oftnest to these two. 
For, as a hearty entertainer offers to others, the meat 
which he loves best himself, so doe I oftnest present to 
Gods people, in these Congregations, the meditations 



22 Favourite Scriptures. 

which I feed upon at home, in those two Scriptures. 
If a man be asked a reason why he loves one meat better 
then another, where all are equally good, (as the books 
of Scripture are) he will at least, finde a reason in some 
good example, that he sees some man of good tast, and 
temperate withall, so do • And for my Diet, I have Saint 
Augustines protestation, that he loved the Book of Psalms, 
and Saint ChrysostomeSy that he loved Saint Pauls Epistles^ 
with a particular devotion. I may have another more 
particular reason, because they are Scriptures, written 
in such forms, as I have been most accustomed to ; 
Saint Pauls being Letters, and Davids being Poems : for, 
God gives us, not onely that which is meerly neces- 
sary, but that which is convenient too ; He does not 
onely feed us, hut feed us with marrow, and with fatnesse ; 
he gives us our instruction in cheerfuU forms, not in 
a sowre, and sullen, and angry, and unacceptable way, 
but cheerfully, in Psalms, which is also a limited, and 
a restrained form ; Not in an Oration, not in Prose, but in 
Psalms ; which is such a form as is both curious, and 
requires diligence in the making, and then when it is 
made, can have nothing, no syllable taken from it, nor 
added to it : Therefore is Gods will dehvered to us in 
Psalms, that we might have it the more cheerfully, and 
that we might have it the more certainly, because where 
all the words are numbred, and measured, and weighed, 
the whole work is the lesse subject to falsification, either 
by substraction or addition. God speaks to us in oratione 
strictd, in a limited, in a diligent form ; Let us (not) speak 
to him in oratione solutd ; not pray, not preach, not hear, 
slackly, suddenly, unadvisedly, extemporally, occasionally, 



Favourite Scriptures. 23 

indillgently ; but let all our speech to him, be weighed, 
and measured in the weights of the Sanctuary, let us be 
content to preach, and to hear within the compasse 
of our Articles, and content to pray in those formes 
which the Church hath meditated for us, and recom- 
mended to us. 

20. ^he Psalms. 

THE Psalmes are the Manna of the Church. As Wisd.16.20. 
Manna tasted to every man like that that he liked 
best, so doe the Psalmes minister Instruction, and satis- 
faction, to every man, in every emergency and occasion. 
David was not onely a cleare Prophet of Christ himselfe, 
but a Prophet of every particular Christian ; He foretels 
what I, what any shall doe, and suffer, and say. And 
as the whole booke of Psalmes is Oleum e^usum^ (as the Cant. i. 3. 
Spouse speaks of the name of Christ) an Oyntment 
powred out upon all sorts of sores, A Searcloth that 
souples all bruises, A Balme that searches all wounds ; 
so are there some certaine Psalmes, that are Imperiall 
Psalmes, that command over all affections, and spread 
themselves over all occasions, Catholique, universall 
Psalmes, that apply themselves to all necessities. This 
is one of those ; for, of those Constitutions which are Constitut. 
called ApostolicaU, one is. That the Church should ^P°^^°^- 
meet every day, to sing this Psalme. And accordingly, 
S. Chrysostome testifies, That it was decreed, and ordained Chrysost. 
by the Primitive Fathers, that no day should passe 
without the pubHque singing of this Psalme. Under 
both these obHgations, (those ancient Constitutions, 
called the Apostles, and those ancient Decrees made by 



24 The Psalms. 

the primitive Fathers) belongs to me, who have my part 
in the service of Gods Church, the especiall meditation, 
and recommendation of this Psalme. And under a third 
obHgation too, That it is one of those five psalmes, the 
daily rehearsing v^^hereof, is injoyned to me, by the 
Constitutions of this Church, as five other are to every 
other person of our body. As the whole booke is Manna, 
so these five Psalmes are my Gomer, which I am to fill 
and empty every day of this Manna. 

21. Sanctified Passions, 

y4S the Prophets, and the other Secretaries of the 
•lIl holy Ghost in penning the books of Scriptures, 
do for the most part retain, and express in their writings 
some impressions, and some air of their former professions ; 
those that had been bred in Courts and Cities, those 
that had been Shepheards and Heardsmen, those that 
had been Fishers, and so of the rest ; ever inserting 
into their writings some phrases, some metaphors, some 
allusions, taken from that profession which they had 
exercised before ; so that soul, that hath been transported 
upon any particular worldly pleasure, when it is entirely 
turn'd upon God, and the contemplation of his all- 
sufficiency and abundance, doth find in God fit subject, 
and just occasion to exercise the same affection piously, 
and rehgiously, which had before so sinfully transported, 
and possesst it. 

A covetous person, who is now truly converted to God, 
he will exercise a spiritual covetousness still, he will 
desire to have him all, he vnVi have good security, the 
seal and assurance of the holy Ghost ; and he will have 



Sanctified Passions. 25 

his security often renewed by new testimonies, and 
increases of those graces in him ; he will have witnesses 
enough ; he will have the testimonie of aU the world, 
by his good hfe and conversation ; he will gain every 
way at Gods hand, he will have wages of God, for he will 
be his servant ; he will have a portion from God, for he 
will be his Son ; he will have a reversion, he will be sure 
that his name is in the book of Hfe ; he will have pawns, 
the seals of the Sacraments, nay, he will have a present 
possession ; all that God hath promised, all that Christ 
hath purchased, all that the Holy Ghost hath the steward- 
ship and dispensation of, he will have all in present, by 
the appropriation and investiture of an actual and 
applying faith ; a covetous person converted will be 
spiritually covetous still. 

So will a voluptuous man, who is turned to God, 
find plenty and deHciousnes enough in him, to feed his 
soul, as with marrow, and with fatness, as David expresses 
it ; and so an angry and passionate man, will find zeal 
enough in the house of God to eat him up. 

All affections which are common to all men, and those 
to which in particular, particular men have been addicted 
to, shall not only be justly employed upon God, but also 
securely employed, because we cannot exceed, nor go 
too far in imploying them upon him. According to this 
Rule, St. Paul, who had been so vehement a persecutor, 
had ever his thoughts exercised upon that ; and thereupon 
after his conversion, he fulfils the rest of the sufferings 
of Christ in his flesh, he suffers most, he makes most Col. i. 24. 
mention of his suffering of any of the Apostles. 

And according to this Rule too, Solomon, whose 



26 Sanctified Passions. 

disposition was amorous, and excessive in the love of 
v^romen, when he turn'd to God, he departed not utterly 
from his old phrase and language, but having put a new, and 
a spiritual tincture, and form and habit in all his thoughts, 
and words, he conveys all his loving approaches and 
applications to God, and all Gods gracious answers to 
his amorous soul, into songs, and Epithalamians, and 
meditations upon contracts, and marriages between 
God and his Church, and between God and his soul ; 
as we see so evidently in all his other writings, and 
particularly in this text, / love them, &c. 

In which words is expressed all that belongs to love, 
all which, is to desire, and to enjoy ; for to desire without 
fruition, is a rage, and to enjoy without desire is a stupid- 
ity : In the first alone we think of nothing, but that 
which we then would have ; and in the second alone, 
we are not for that, when we have it ; in the first, we 
are without it ; in the second, we were as good as we 
were, for we have no pleasure in it ; nothing then can 
give us satisfaction, but when those two concurr, amare 
and fruty to love and to enjoy. 

22. Styl^ and Language. 

THE Holy Ghost in penning the Scriptures delights 
himself, not only with a propriety, but with a 
delicacy, and harmony, and melody of language ; with 
height of Metaphors, and other figures, which may work 
greater impressions upon the Readers, and not with 
barbarous, or triviaU, or market, or homely language : 
It is true, that when the Grecians, and the Romanes, and 
S. Augustine himselfe, undervalued and despised the 



Style and Language. 27 

Scriptures, because of the poore and beggerly phrase, 
that they seemed to be written in, the Christians could 
say Httle against it, but turned still upon the other safer 
way, wee consider the matter, and not the phrase, because 
for the most part, they had read the Scriptures only in 
Translations, which could not maintaine the Majesty, 
nor preserve the elegancies of the Originall. 

Their case was somewhat like ours, at the beginning 
of the Reformation ; when, because most of those men 
who laboured in that Reformation, came out of the 
Romane Church, and there had never read the body 
of the Fathers at large ; but only such ragges and frag- 
ments of those Fathers, as were patcht together in their 
Decretat's, and Decretals, and other such Common 
placers, for their purpose, and to serve their turne, 
therefore they were loath at first to come to that issue, 
to try controversies by the Fathers. But as soon as our 
men that imbraced the Reformation, had had time to 
reade the Fathers, they were ready enough to joyne 
with the Adversary in that issue : and still we protest, 
that we accept that evidence, the testimony of the 
Fathers, and refuse nothing, which the Fathers unanimly 
delivered, for matter of faith ; and howsoever at the 
beginning some men were a httle ombrageous, and 
startling at the name of the Fathers, yet since the Fathers 
have been well studied, for more then threescore yeares, 
we have behaved our selves with more reverence towards 
the Fathers, and more confidence in the Fathers, then 
they of the Romane perswasion have done, and been lesse 
apt to suspect or quarrell their Books, or to reprove their 
Doctrines, then our Adversaries have been. So, howsoever 



28 Style and Language. 

the Christians at first were fain to sink a little undei 
that imputation, that their Scriptures have no Majesty, 
no eloquence, because these embellishments could not 
appeare in Translations, nor they then read Originalls, 
yet now, that a perfect knowledge of those languages 
hath brought us to see the beauty and the glory of those 
Books, we are able to reply to them, that there are not 
in all the world so eloquent Books as the Scriptures ; 
and that nothing is more demonstrable, then that if we 
would take all those Figures, and Tropes, which are 
collected out of secular Poets, and Orators, we may give 
higher, and HveHer examples, of every one of those 
Figures, out of the Scriptures, then out of all the Greek 
and Latine Poets, and Orators ; and they mistake it 
much, that thinke, that the Holy Ghost hath rather 
chosen a low, and barbarous, and homely style, then an 
eloquent, and powerfull manner of expressing himselfe. 

23. Style of the Holy Ghost, 
ExuUatio. ^T^HE Holy Ghost is an eloquent Author, a vehement, 
A and an abundant Author, but yet not luxuriant ; 
he is far from a penurious, but as far from a superfluous 
style too. 

24. Compliments, 

WE have a word now denizened, and brought into 
familiar use amongst us. Complement ; and for 
the most part, in an ill sense ; so it is, when the heart 
of the speaker doth not answer his tongue ; but God 
forbid but a true heart, and a faire tongue might very 
well consist together : As vertue it self receives an 
addition, hy being in a faire body, so do good intentions 



Compliments. 29 

of the heart, by being expressed in faire language. That 
man aggravates his condemnation, that gives me good 
words, and meanes ill ; but he gives me a rich Jewell, and 
in a faire Cabinet, he gives me precious wine, and in 
a clean glasse, that intends well, and expresses his good 
intentions well too. If I beleeve a faire speaker, I have 
comfort a little while, though he deceive me, but a froward 
and peremptory refuser, unsaddles me at first. I remem- 
ber a vulgar Spanish Author, who writes, the losephina, 
the life of loseph, the husband of the blessed Virgin 
Mary, who moving that question, why that Virgin is 
never called by any style of Majesty, or Honour in the 
Scriptures, he sayes. That if after the declaring of hei 
to be the Mother of God, he had added any other Title, 
the Holy Ghost had not been a good Courtier, (as his 
very word is) nor exercised in good language, and he 
thinks that had been a defect in the Holy Ghost in 
himself. He meanes surely the same that Epifhanius 
doth. That in naming the Saints of God, and especially 
the blessed Virgin, we should alwayes give them the best 
Titles that are applyable to them ; Quis unquam ausus, Epiphan. 
(sales he) proferre nomen Marice, iff non statim addidit Haeres. 78. 
virgo ? Who ever durst utter the name of that Mary, 
without that addition of incomparable honour, ^he 
Virgin Mary ? 

That Spanish Author need not be suspitious of the 
Holy Ghost in that kinde, that he is no good Courtier 
so ; for in all the books of the world, you shall never reade 
so civill language, nor so faire expressions of themselves 
to one another, as in the Bible : When Abraham shall 
call himself dust, and ashes, (and indeed if the Son of 



30 Compliments. 

God were a worme and no man, what was Ahraham F) 
If God shall call this Abraham, this Dust, this Worme 
of the dust, ^ he friend oj God, (and all friendship implyes 
a parity, an equality in something ;) when David shall 
call himself ajiea, and a dead dog, even in respect of ^aul, 
and God shall call David, A man according to his own 
hearty when God shall call us, The Apple oj his own eye, 
The Seale upon his own right hand, who would go farther 
for an Example, or farther then that example for a Rule, 
of faire accesses, of civill approaches, of sweet and 
honourable entrances into the affections of them with 
whom they were to deale ? 

25. Lying at Aix, 

IYING at Aix, at Aquisgrane, a well known Town 
-i in Germany, and fixing there some time, for the 
benefit of those Baths, I found my self in a house, which 
was divided into many families, & indeed so large as it 
might have been a little Parish, or, at least, a great lim 
of a great one ; But it was of no Parish : for when 
I ask'd who lay over my head, they told me a family of 
Anabaptists ; And who over theirs ? Another family 
of Anabaptists ; and another family of Anabaptists over 
theirs, and the whole house, was a nest of these boxes ; 
several artificers ; all Anabaptists ; I ask'd in what room 
they met, for the exercise of their ReHgion ; I was told 
they never met : for, though they were all Anabaptists, 
yet for some coUaterall differences, they detested one 
another, and, though many of them, were near in bloud, 
& alliance to one another, yet the son would excommuni- 
cate the father, in the room above him, and the Nephew 



Lying at Aix. 31 

the Uncle. As S. John is said to have quitted that Bath, 
into which Cerinthus the Heretique came, so did I this 
house ; I remembred that Hezekiah in his sicknesse, 
turn'd himself in his bed, to pray towards that wall, 
that look'd to lerusalem ; And that Daniel in Babylon, 
when he pray'd in his chamber, opened those windows 
that look'd towards lerusalem ; for, in the first dedication 
of the Temple, at lerusalem, there is a promise annext 
to the prayers made towards the temple : And I began 
to think, how many roofs, how many floores of separation, 
were made between God and my prayers in that house. 
And such is this multipHcity of sins, which we consider 
to be got over us, as a roof, as an arch, many arches, 
many roofs : for, though these habitual! sins, be so of 
kin, as that they grow from one another, and yet for all 
this kindred excommunicate one another, (for covetous- 
nesse will not be in the same roome with prodigality) 
yet it is but going up another stair, and there's the tother 
Anabaptist ; it is but living a few years, and then the 
prodigall becomes covetous. All the way, they separate 
us from God, as a roof, as an arch ; & then, an arch 
will bear any weight ; An habituall sin got over our head 
as an arch will stand under any sicknesse, any dishonour, 
any judgement of God, and never sink towards any 
humiliation. 

26. Farewell on Going to Germany, 

NOW to make up a circle, by returning to our first 
word, remember : As we remember God, so for his 
sake, let us remember one another. In my long absence, 
and far distance from hence, remember me, as I shall do 



32 Farewell on Going to Germany. 

you in the ears of that God, to whom the farthest East, 
and the farthest West are but as the right and left ear 
in one of us ; we hear with both at once, and he hears 
in both at once ; remember me, not my abiUties ; for 
when I consider my Apostleship that I was sent to you, 

I Cor. 15. 9. I am in St. Pauls quorum, quorum ego sum minimus, the 
least of them that have been sent ; and when I consider 
my infirmities, I am in his quorum, in another commission, 

I Tim.1.15, another way. Quorum ego maximus ; the greatest of 
them ; but remember my labors, and endeavors, at least 
my desire, to make sure your salvation. And I shall 
remember your religious cheerfulness in hearing the word, 
and your christianly respect towards all them that bring 
that word unto you, and towards my self in particular 
far bove my merit. And so as your eyes that stay here, 
and mine that must be far of, for all that distance shall 
meet every morning, in looking upon that same Sun, 
and meet every night, in looking upon the same Moon ; 
so our hearts may meet morning and evening in that God, 
which sees and hears every where ; that you may come 
thither to him with your prayers, that I, (if I may be of 
use for his glory, and your edification in this place) may 
be restored to you again ; and may come to him with my 
prayer, that what Paul soever plant amongst you, or 
what Apollos soever water, God himself will give the 
increase : That if I never meet you again till we have all 
passed the gate of death, yet in the gates of heaven, 
I may meet you all, and there say to my Saviour and your 
Saviour, that which he said to his Father and our Father, 
Of those whom thou hast given me, have I not lost one. 
Remember me thus, you that stay in this Kingdome 



Farewell on Going to Germany. 33 

of peace, where no sword is drawn, but the sword of 
Justice, as I shal remember you in those Kingdomes, 
where ambition on one side, and a necessary defence 
from unjust persecution on the other side hath drawn 
many swords ; and Christ Jesus remember us all in his 
Kingdome, to which, though we must sail through 
a sea, it is the sea of his blood, where no soul suffers 
shipwrack ; though we must be blown with strange 
winds, with sighs and groans for our sins, yet it is the 
Spirit of God that blows all this wind, and shall blow 
away all contrary winds of diffidence or distrust in Gods 
mercy; where we shall be all Souldiers of one Army, 
the Lord of Hostes, and children of one Quire, the God 
of Harmony and consent : where all Clients shall retain 
but one Counsellor, our Advocate Christ Jesus, not 
present him any other fee but his own blood, and yet 
every Client have a Judgment on his side, not only in 
a not guilty, in the remission of his sins, but in a Venite 
henedicti, in being called to the participation of an 
immortal Crown of glory : where there shall be no 
difference in affection, nor in mind, but we shall agree 
as fully & perfectly in our Jllelujah, and gloria in 
excdcis, as God the Father, Son, and Holy Ghost agreed 
in the faciamus hominem at first ; where we shall end, 
and yet begin but then ; where we shall have continual 
rest, and yet never grow lazie ; where we shall be stronger 
to resist, and yet have no enemy ; where we shall live 
and never die, where we shall meet & never part. 



.1025.3 



34 The Vicar of St. Dunstan's. 

27. ^he Vicar of St. Dunstan^s. 
Onus, IVT^^ ^^ ^ Matrimoniall state, there is Onus and 
X^ Honos, a burden to be born, an Honour to be 
received. The burden of the sinnes of the zvhole world, 
was a burden onely for Christs shoulders ; but the sinnes 
of this Parish, will I7 upon my shoulders, if I be silent, or 
if I be indulgent, and denounce not Gods Judgement 
upon those sinnes. It will be a burden to us, if we doe 
not, and God knowes it is a burden to us, when we do 
denounce those Judgements. Esay felt, and groned 
under this burden, when he cried Onus Babylonis, Onus 
Moah, and Onus Damasci, O the burden of Babylon, and 
the burden of Damascus, and so the other Prophets grone 
often under this burden, in contemplation of other 
places : It burdened, it troubled, it grieved the holy 
Prophets of God, that they must denounce Gods judge- 
ments, though upon Gods enemies. We reade of a com- 
passionate Generall, that looking upon his great Army, 
from a hill, fell into a bitter weeping, upon this considera- 
tion, that in fiftie or sixtie yeares hence, there will not 
be a man of these that fight now, alive upon the earth. 
What Sea could furnish mine eyes with teares enough, 
to poure out, if I should think, that of all this Congrega- 
tion, which lookes me in the face now, I should not meet 
one, at the Resurrection, at the right hand of God ! 
And for so much as concerns me, it is all one, if none of 
you be saved, as if none of you be saved by my help, my 
means, my assistance, my preaching. If I put you upon 
miraculous wayes, to be saved without hearing, or upon 
extraordinary wayes to be saved by hearing others^ this 



The Vicar of St. Dunstan's. 35 

shall aggravate my condemnation, though you be saved : 
How much more heavy must my burden be, if by my 
neghgence both I and you perish too ? So then this 
caUing, this marriage, is a burden every way. When at 
any midnight I heare a bell toll from this steeple, must 
not I say to my selfe, what have I done at any time for 
the instructing or rectifying of that mans Conscience, 
who lieth there now ready to deliver up his own account, 
and my account to Almighty God ? If he be not able 
to make a good account, he and I are in danger, because 
I have not enabled him ; and though he be for himself 
able, that delivers not me, if I have been no instrument 
for the doing of it. Many, many burdens he upon this 
calling, upon this marriage ; but our recompense is, that 
marriage is as well an honourable as a painefull calling. 

28. Funeral Sermon on Magdalen Herbert^ 
Lady Danvers^ 1627. 

I PROPOSE to my selfe, and to this Congregation, 
two Workes for this day ; That wee may walke 
together two miles, in this Sabbath dales journey ; First, 
Jo instruct the Living, and then Lo commemorate the Dead. 
Which office, as I ought, so I should have performed 
sooner, but that this sad occasion surprized me under 
other Pre-obligations and Pre-contracts, in the services 
of mine own Profession, which could not be excused, 
nor avoided. And being come now to this double worke, 
whether I looke up to the Throne of Heaven, and that 
Firmament, for my first worke, The Instruction of the 
Living, or downe to the stones of the Grave, and that 

D2 



36 Funeral Sermon on 

pavement, for 1117 second worke, The commemoration of 
the Deady I need no other words than these which I have 
read to you, for both purposes ; For, to assist the Resur- 
rection of your soules, I say. And to assure the Resurrec- 
tion of your bodies, she saies, Neverthelesse, we according 
to his promise looke for new Heavens, and new Earthy 
wherein dwelleth Righteousnesse. . . . 

Close we here this Booke of life, from which we have 
had OUT first Text, And, Surge, qu^e dormis in pulvere. 
Arise, thou Booke of Death ; thou, that sleepest in this 
consecrated dust, and hast beene going into dust, now, 
almost a Moneth of dayes, almost a Lunarie yeere, and 
dost deserve such Anniversaries, such quick returnes of 
Periods, and a Commemoration, in every such yeere, in 
every Moneth ; Arise thou, and bee another Commentary 
to us ; and tell us, what this new Heaven, and new Earth 
is, in which, now, thou dweVst, with that Righteousnesse. 
But wee doe not invoke thee, as thou art a Saint in Heaven ; 
Appeare to us, as thou didst appeare to us a moneth agoe ; 
At least, appeare in thy history ; appeare in our memory ; 
that when every one of us have lookt upon thee, by his 
owne glasse, and scene thee in his owne Interest, such, as 
thou wast to him, That when one shall have scene thee, 
the best wife. And a larger number, the best mother. And 
more then they, a whole Towne, the best "Neighbour, and 
more then a Towne, a large body of noble friends, the 
best Friend, And more than all they, all the world, the 
best example, when thou hast received this Testimony 
from the Militant Church, as thou hast the recompence 
of all this, in thy Blessed Soule, in the Triumphant, 
yet, because thy body is still within these Walls, bee still 



Magdalen Herbert, Lady Danvers. 37 

content, to bee one of this Congregation, and to heare 
some parts of this 7ext re-applied unto thee. 

Our first word, Neverthelesse, puts us first upon this 
consideration, That she hv'd in a time, wherein this 
Prophecie of Saint Peter, in this Chaper, was over- 
abundantly perform'd. That there should bee scoffers, 
jesters in divine things, and matters appertaining to Gody 
and his Religion. For, now, in these our dayes, excellency 
of Wit, Hes in frophanenesse ; he is the good Spirit, that 
dares abuse God ; And hee good company, that makes 
his company the worse, or keepes them from goodnesse. 
This being the Aire, and the Complexion of the Wit 
of her Times, and her incHnation, and conversation, 
naturally, cheerfull, and merry, and loving facetiousnesse, 
and sharpnesse of wit, Neverthelesse, who ever saw her, 
who ever heard her countenance a prophane speech, 
how sharpe soever, or take part with wit, to the prejudice 
of Godlinesse ? From this I testify her holy cheerfulnesse, 
and Religious alacrity, (one of the best evidences of a good 
conscience^ That as shee came to this place, God^s house 
oj Prayer, duly, not onely every Sabbath, when it is the 
house of other exercises, as well as of Prayer, but even 
in those weeke-dayes, when it was onely a house of Prayer, 
as often as these doores were open for a holy Convocation, 
And, as she ever hastned her family and her company 
hither, with that cheerfull provocation : For God's sake 
let's go, for God's sake let's bee there at the Confession : So 
her selfe, vnth her whole family, (as a Church in that elect 
Ladie's house, to whom John writ the second Epistle) did, 
every Sabbath, shut up the day, at night, with a generall, 
with a cheerfull singing ofPsalmes ; This Act of cheerful- 



38 Funeral Sermon on 

nesse, was still the last Act of that family, united In it 
selfe, and with God. God loves a cheerfull giver ; Much 
more, a cheerfull giver of himselfe. Truly, he that can 
close his eyes, in a holy cheerfulnesse, every night, shall 
meet no distemper'd, no inordinate, no irregular sadnesse, 
then, when God, by the hand of Death, shall close his eyes, 
at last. 

But, returne we againe to our Neverthelesse ; You may 
remember, that this word in our former part, put us first 
upon the consideration of Scoffers at the day of judgement, 
and then, upon the consideration of Terrours, and sad 
Apprehensions at that day. And for her, some sicknesses, 
in the decUnation of her yeeres, had opened her to an 
overflowing of Melancholie ; Not that she ever lay under 
that water, but yet, had sometimes, some high Tides of 
it ; and, though this distemper would sometimes cast 
a cloud, and some halfe damps upon her naturall cheer- 
fulnesse, and sociablenesse, and sometimes induce darke 
and sad apprehensions, Neverthelesse, who ever heard, 
or saw in her, any such effect of Melancholy as to murmure, 
or repine, or dispute upon any of Gods proceedings, or 
to lodge a Jealousie, or Suspition of his mercy, and 
goodnesse towards her, and all hers ? The Wit of our 
time is Prophanenesse ; Neverthelesse, shee, that lov'd 
that, hated this ; Occasional! Melancholy had taken some 
hold in her, Neverthelesse, that never Ecclipst, never 
interrupted her cheerfull confidence, & assurance in 
God. 

Our second word denotes the person : We, Neverthelesse 
We ; And, here in this consideration, Neverthelesse 
shee. This may seeme to promise some picture, some 



Magdalen Herbert, Lady Danvers. 39 

Character of her person. But shee was no stranger to 
them that heare me now ; nor scarce to any that may 
heare of this hereafter, which you heare now, and there- 
fore, much needes not, to that purpose. Yet, to that 
purpose, of her person, and personall circumstances, thus 
much I may remember some, and informe others. That 
from that Worthy family, whence shee had her original! 
extraction, and birth, she suckt that love of hospitality, * 
{hospitality, which hath celebrated that family, in many 
Generations, successively) which dwelt in her, to her 
end. But in that ground, her Fathers family, shee grew 
not many yeeres. Transplanted young from thence, 
by mariage, into another family of Honour, as a flower t 
that doubles and multipHes by transplantation, she 
multipHed into ten Children, Joh^s number ; and Job^s 
distribution, (as shee, her selfe would very often remem- 
ber) seven sonnes, and three daughters. And, in this 
ground, shee grew not many yeeres more, then were 
necessary, for the producing of so many plants. And 
being then left to chuse her own ground in her Widow- 
hood, having at home establisht, and increast the estate, 
with a faire, & noble Addition, proposing to her selfe, 
as her principall care, the education of her children, to 
advance that, shee came with them, and dwelt with 
them in the Universitie ; and recompenc't to them, the 
losse of a Father, in giving them two mothers ; her owne 

* Daughter of Sir Rich., sister of Sir Fran., Aunt of Sir Richard 
Neuport, of Arcol. 

t Rich. Herbert, of Blachehall, in Monlgomery Esqu. lineally 
descended from that great Sir Rich. Herbert in Ed, 4. time, and father 
of Ed. Lord Herbert Baron c/ Castle- Island, late Embassador in France, 
and new of his majesties Councel of Warre. 



40 Funeral Sermon on 

personall care, and the advantage of that place ; where 
shee contracted a friendship, with divers reverend persons, 
of eminency, and estimation there ; which continued 
to their ends. And as this was her greatest businesse, 
so she made this state, a large Period ; for in this state 
of widowhood, shee continued twelve yeeres. And then, 
returning to a second marriage, that second marriage turnes 
us to the consideration of another personall circumstance ; 
Sir lohn that is, the naturall endowments of her person ; Which were 
onely such, as that, (though her virtues were his principall 

brother to object) jet, even these, her personall, and naturall, endow- 
o/Danby. ments, had their part, in drawing, and fixing the affections 
of such a person, as by his birth, and youth, and interest 
in great favours in Court, and legall proximity to great 
possessions in the world, might justly have promist 
him acceptance, in what family soever, or upon what 
person soever, hee had directed, and plac't his Affections. 
He plac't them here ; neither diverted then, nor repented 
since. For, as the well tuning of an Instrument, makes 
higher and lower strings, of one sound, so the inequality 
of their yeeres, was thus reduc't to an evennesse, that 
shee had a cheerfulnesse, agreeable to his youth, and he 
had a sober staidnesse, conformable to her more yeeres. 
So that, I would not consider her, at so much more then 
forty, nor him, at so much lesse than thirty, at that time, 
but, as their persons were made one, and their fortunes 
made one, by mariage, so I would put their yeeres into 
one number, and finding a sixty betweene them, thinke 
them thirty a peece ; for, as twins of one houre, they 
liv'd. God, who join'd them, then, having also separated 
them now, may make their yeres even, this other way 



Magdalen Herbert, Lady Danvers. 41 

too ; by giving him, as many yeerea after her going 
out of this World, as he had given her, before his comming 
into it ; and then, as many more, as God may receive 
Glory, and the World, Benefit, by that Addition ; That 
so, as at their first meeting, she was, at their last meeting, 
he may bee the elder person. 

To this consideration of her person then, belongs this, 
that God gave her such a comelinesse, as, though shee w^ere 
not proud of it, yet she v^as so content v^ith it, as not 
to goe about to mend it, by any^r^ And for Yiqi Attire, 
(which is another personall circumstance), it was never 
sumptuous, never sordid ; But alwayes agreeable to her 
quality, and agreeable to her company ; Such as shee 
might, and such, as others, such as shee was, did weare. 
For in such things of indifferency in themselves, many 
times, a singularity may be a little worse, then a fellowship 
in that, which is not altogether so good. It may be 
worse, nay, it may be a worse pride, to weare worse things, 
than others doe. Her rule was mediocrity. 

And, as to the consideration of the house, belongs the 
consideration of the furniture too, so in these personall 
circumstances, we consider hei fortune, her estate. Which 
was in a faire, and noble proportion, deriv'd from her 
first husband, and fairely, and nobly dispenc'd, by herselfe, 
with the allowance of her second. In which shee was one 
of God's true Stewards, and Almoners too. There are 
dispositions, which had rather give presents, than pay 
debts ; and rather doe good to strangers, than to those, 
that are neerer to them. But shee alwayes thought the 
care of her family, a debt, and upon that, for t\iQ provision, 
for the order, for the proportions, in a good largenesse, 



42 Funeral Sermon on 

shee plac't her first thoughts, of that kinde. For, for 
OUT families, we are Gods Stewards ; For those without, 
we are his Almoners, In which office, shee gave not at 
some great dayes, or some solemne goings abroad, but, as 
Gods true Almoners, the Sunne, and Moone, that passe on, 
in a continuall doing of good, as shee receiv'd her daily 
bread from God, so, daily, she distributed, and imparted 
it to others. In which office, though she never turn'd 
her face from those, who in a strict inquisition, might 
be call'd idle, and vagrant Beggers, yet shee ever look't 
first, upon them, who laboured, and whose labours could 
not overcome the difficulties, nor bring in the necessities 
of this life ; and to the sweat of their hrowes, shee contri- 
buted, even her wine, and her oyle, and any thing that 
was, and any thing, that might be, if it were not, prepar'd 
for her owne table. And as her house was a Court, in the 
conversation of the best, and an Almeshouse, in feeding 
the poore ; so was it also an Hospitall, in ministring 
releefe to the sicke. And truly, the love of doing good 
in this kind, of ministring to the sicke, was the bony, 
that was spread over all her bread ; the Aire, the Perfume, 
that breath'd over all her house ; The disposition that 
dwelt in those her children, and those her kindred, 
which dwelt with her, so bending this way, that the 
studies and knowledge of one, the hand of another, and 
purse of all, and a joynt-facility, and opennesse, and 
accessiblenesse to persons of the meanest quality, con- 
cur'd in this blessed Act of Charity, to minister releefe to 
the sicke. Of which, my selfe, who, at that time, had the 
favour to bee admitted into that family, can, and must 
testifie this, that when the late heavy visitation tell 



Magdalen Herbert, Lady Danvers. 43 

hotly upon this Towne, when every doore was shut up, 
and, lest Death should enter into the house, every house 
was made a Sepulchre of them that were in it, then, then, 
in that time of infection, divers persons visited v^rith that 
infection, had their releefe, and releefe applicable to that 
very infection, from this house. 

Now when I have said thus much, (rather thus little) 
of her person, as of a house. That the ground upon which 
it was built, was the family where she was borne, and then, 
where she was married, and then, the time of her zvidozv- 
hood, and lastly, her last marriage. And that the house 
it selfe, was those fair bodily endowments, which God 
had bestow'd upon her. And the furniture of that house, 
the fortune, and the use of that fortune, of which God 
had made her Steward and Almoner, when I shall also 
have said, that the Inhabitants of this house, (rather the 
servants, for they did but wait upon Religion in her) 
were those married couples, of morall virtues. Conversation 
married with a Retirednesse, Facility married with a 
Reservednesse, Alacrity married with a Thoughtfulnesse, 
and Largenesse married with a Providence, I may have 
leave to depart from this consideration of her person, 
and personall circumstances, lest by insisting longer upon 
them, I should seeme to pretend, to say all the good, 
that might bee said of her ; But that's not in my purpose ; 
yet, onely therefore, because it is not in my power ; For 
I would do her all right, and all you that good, if I could, 
to say all. But, I haste to an end, in consideration of 
some things, that appertaine more expressly to me, 
then these personall, or civill, or morall things doe. 

In those, the next is, the secundum promissa, that shee 



44 Funeral Sermon on 

govern'd herself, according to his promises ; his promises, 
laid downe in his Scriptures. For, as the rule of all her 
civill Actions, was Religion, so, the rule of her Religion, 
was the Scripture ; And, her rule, for her particular 
understanding of the Scripture, was the Church. Shee 
never diverted towards the Papist, in undervaluing the 
Scripture ; nor towards the Separatist, in undervaluing 
the Church. But in the doctrine, and discipline of that 
Church, in which, God seal'd her, to himselfe, in Baptisme, 
shee brought up her children, shee assisted her family, 
she dedicated her soule to God in her Hfe, and surrendered 
it to him in her death ; And, in that forme of Common 
Prayer, which is ordain'd by that Church, and to which 
she had accustom'd her selfe, with her family, twice 
every day, she joyn'd with that company, which was 
about her death-bed, in answering to every part thereof, 
which the Congregation is directed to answer to, with 
a cleere understanding, with a constant memory, with 
a distinct voyce, not two hours before she died. 

According to this promise, that is, the will of God 
manifested in the Scriptures, She expected ; Shee expected 
this, that she hath received ; Gods Physicke, and Gods 
Musicke ; a Christianly death. For, death, in the old 
Testament was a Commination ; but in the new Testa- 
ment, death is a Promise ; When there was a Super-dying, 
a death upon the death, a Morte upon the Morieris, 
a Spirituall death after the bodily, then wee died according 
to Gods threatening ; Now, when by the Gospell, that 
second death is taken off, though wee die still, yet we die 
according to his Promise, That's a part of his mercy, and 
his Promise, which his ApostU gives us from him, That 



Magdalen Herbert, Lady Danvers. 45 

wee shall all bee changed ; For, after that promise^ that 1C0r.15.st. 
change, follow's that triumphant Acclamation, O death 
where is thy sting, O grave where is thy victory P Consider 
us fallen in Adam, and wee are miserable, that wee must 
die ; but consider us restored, and redintegrated in 
Christ, wee were more miserable if we might not die ; 
Wee lost the earthly Paradise by death then ; but wee 
get not Heaven, but by death, now. This shee expected 
till it came, and embrac't it when it came. How may we 
thinke, shee was joy'd to see that face, that Angels delight 
to looke upon, the face of her Saviour, that did not abhor 
the face of his fearfuUest Messenger, Death ? Shee 
shew'd no feare of his face, in any change of her owne ; 
but died without any change of countenance, or posture ; 
without any strugling, any disorder ; but her Death-bed 
was as quiet, as her Grave. To another Magdalen, 
Christ said upon earth, Touch me not, for I am not ascended. 
Being ascended now, to his glory, and she being gone up 
to him, after shee had awaited his leisure, so many yeeres, 
as that more, would soone have growne to bee vexation, 
and sorrow, as her last words here, were, / submit my will 
to the will of God ; so wee doubt not, but the first word 
which she heard there, was that Euge, from her Saviour , 
Well done good and faithfull servant; enter into thy 
masters joy. 

Shee expected that ; dissolution of body, and soule ; 
and rest in both, from the incumbrances, and tentations 
of this world. But yet, shee is in expectation still ; StiU 
a Reversionarie ; and a Reversionary upon a long life ; 
the whole world must die, before she come to a possession 
of this Reversion ; which is a Glorified body in the Resur- 



46 Funeral Sermon on 

rection. In which expectation, she return's to her former 
charity ; shee will not have that, till all wee, shall have it, 
as well as shee ; She eat not her morsels alone, in her life, 

Job 31. 17. (as 'J oh speakes) She lookes not for the glory of the Resur- 
rection alone, after her death. But when all wee, shall 
have been mellowd in the earth, many yeeres, or chang'd 
in the Aire, in the twinkling of an eye, {God, knowes 
which) That hody upon which you tread now. That 
hody which now, whilst I speake, is mouldering, and 
crumbling into lesse, and lesse dust, and so hath some 
^notion, though no lije, That hody, which was the ^aher- 
nacle of a holy Soule, and a Temple of the holy Ghost, 
That hody that was eyes to the blinde, and hands, and 
feet to the lame, whilst it hv'd, and being dead, is so still, 
by having beene so lively an example, to teach others, 
to be so. That hody at last, shall have her last expectation 
satisfied, and dwell hodily, with that Righteousnesse, in 
these new Heavens, and new Earth, for ever, and ever, 
and ever, and infinite, and super-infinite evers. Wee end 
all, with the valediction of the Spouse to Christ : His 

Cact. 8. 3. left hand is under my head, and his right emhraces mee, 
was the Spouses valediction, and good night to Christ 
then, when she laid her selfe down to sleep in the strength 
of his Mandrakes, and in the power of his Spices, as it 
is exprest there ; that is, in the infiuence of his mercies. 
Beloved, every good Soule is the spouse of Christ. And 
this good Soule, being thus laid downe to sleepe in his 
peace, His left hand under her head, gathering, and 
composing, and preserving her dust for future Glory ; 
His right hand emhracing her, assuming, and estabHshing 
her soule in present Glory, in his name, and in her hehalfe, 



Magdalen Herbert, Lady Danvers. 47 

I say that, to all you, which Christ sayes there, in the 
behalfe of that Spouse, Adjuro vos, I adjure you, I charge 
you, O daughters of Jerusalem, that yee wake her not, till 
she please. The words are directed to the daughters, 
rather than to the sons of Jerusalem, because for the 
most part, the aspersions that women receive, either in 
Morall or Religious actions, proceed from women them- 
selves. Therefore, Adjuro vos, I charge you, O ye 
daughters of Jerusalem, wake her not. Wake hei not, 
with any halfe calumnies, with any whisperings ; But if 
you wil wake her, wake her, and keepe her awake with an 
active imitation, of her Morall, and her Holy virtues. 
That so her example working upon you, and the number 
of Gods Saints, being, the sooner, by this blessed example, 
fulfiPd, wee may all meet, and meet quickly in that 
kingdome, which hers, and our Saviour, hath purchac't 
for us all, with the inestimable price, of his incorruptible 
bloud. To which glorious Sonne of God, &c. 

29. Death of Elizabeth and Accession of James 7. 

GODS hand hath been abundant towards us, in raising 
Ministers of State, so qualified, and so endowed ; 
and such Princes as have fastned their friendships, and 
conferred their favors upon such persons. We celebrate, 
seasonably, opportunely, the thankful acknowledgement 
of these mercies, this day : This day, which God made 
for us, according to the pattern of hi^ first days in the 
Creation ; where, Vesper i^ mane dies unus, the evening 
first, and then the morning made up the day ; for, here 
the saddest night, and the joyfuUest morning, that ever 
the daughters of this Island saw, made up this day. 



48 Death of Elizabeth and 

Consider the tears of Richmond this night, and the joys 
of London^ at this place, at this time, in the morning ; 
and we shall find Prophecy even in that saying of the 
Poet, Nocte pluit tota, showers of rain all night, of weeping 
for our Sovereign ; and we would not be comforted. 
Matt a. 18. because she was not : And yet, redeunt spectacula mane, 
the same hearts, the same eyes, the same hands were all 
directed upon recognitions, and acclamations of her 
successor in the morning : And when every one of you 
in the City, were running up and down like Ants with their 
eggs bigger then themselves, every man with his bags, 
to seek where to hide them safely, Almighty God shed 
down his Spirit of Unity, dindi recollecting, and reposedness, 
and acquiescence upon you all. In the death of that 
Queen, unmatchable, inimitable in her sex ; that 
Queen, worthy, I will not say of Nestors years, I will not 
say of Methusalems, but worthy of Adams years, if Adam 
had never fain ; in her death we were all under one 
common flood, and depth of tears. But the Spirit of God 
moved upon the face of that depth ; and God said. Let 
there be light, and there was light, and God saw that that 
light was good, God took pleasure, and found a savor 
of rest, in our peaceful chearfulness, and in our joyful 
and confident apprehension of blessed days in his Govern- 
ment, whom he had prepared at first, and preserved so 
often for us. 

As the Rule is true. Cum de Mala principe posteri tacent, 

Plinius ad manifestum est vilem facere prcesentem, when men dare 

Trajan. ^^^ speak of the vices of a Prince that is dead, it is 

certain that the Prince that is alive proceeds in the same 

vices ; so the inversion of the Rule is true too, Cum de 



Accession of James I. 49 

bono principe loquuntur, when men may speak freely 

of the virtues of a dead Prince, it is an evident argument, 

that the present Prince practises the same virtues ; for, 

if he did not, he vi^ould not love to hear of them. Of her, 

we may say (that which was well said, and therefore it 

were pity it should not be once truly said, for, so it was 

not, when it was first said to the Emperor Juliari) Nihil 

humile, aut abjectum cogitavit, quia novit de se semper 

loquendum ; she knew the world would talk of her after 

her death, and therefore she did such things all her life 

were worthy to be talked of. Of her glorious successor, 

and our gracious Soveraign, we may say ; Onerosum est 

succedere bono Principi, It would have troubled any king Ibid. 

but him, to have come in succession, and in comparison 

with such a Queen, And in them both we may observe 

the unsearchableness of the ways of God ; of them both, 

we may say, Dominus fecit, It is the Lord that hath done it, 

and it is wonderful in our eyes : First, that a woman Psalm na 

and a maid should have all the wars of Christendom in ^^" 

her contemplation, and govern and ballance them all ; 

And then, that a King, born and bred in a warlike Nation, 

and so accustomed to the sword, as that it had been 

directed upon his own person, in the strength of his age, 

and in his Infancy, in his Cradle, in his mothers belly, 

should yet have the blessed spirit of peace so abundantly 

in him, as that by his Councils, and his authority, he 

should sheath all the swords of Christendom again. 



aoa5«3 



50 The Gunpowder Plot. 

30. ^he Gunpowder Plot. 
Psal 2. 1. ffiUARE jremuerunt. Why did these men rage, and 
<=^ imagine a vaine thing ? What they did historically, 
we know ; They made that house, which is the hive of 
the Kingdome, from whence all her honey comes ; that 
house where 'Justice herself is conceived, in their preparing 
of Laws^ and inanimated, and quickned and borne by 
the Royall Assent, there given ; they made that whole 
house one Murdring peece^ and charged that peece with 
Peers, with People, with Princes, with the King, and 
meant to discharge it upward at the face of heaven, to 
shoot God at the face of God, Him, of whom God hath 
said, Dii estis, You are Gods, at the face of God, that had 
said so, as though they would have reproached the God 
of heaven, and not have been beholden to him for such 
a King, but shoot him up to him, and bid him take his 
King again, with a nolumus hunc regnare, we will not 
have this King to reign over us, 

31. Preached to the Honourable Company of the 
Virginian Plantation, 1622. 

BELOVED in him, whose kingdome, and Ghospell 
you seeke to advance, in this Plantation, our Lord 
and Saviour Christ Jesus^ if you seeke to establish a 
temporall kingdome there, you are not rectified, if you 
seeke to bee Kings in either acceptation of the word ; 
To be a King signifies Libertie and independency, and 
Supremacie, to bee under no man, and to be a King 
signifies Abundance, and Omnisufficiencie, to neede no 
man. If those that governe there, would estabHsh such 



The Virginian Plantation. 51 

a government, as should not depend upon this, or if 
those that goe thither, propose to themselves an exemp- 
tion from Lawes, to live at their hbertie, this is to be 
Kings, to devest Allegeance, to bee under no man : and 
if those that adventure thither, propose to themselves 
present benefit, and profit, a sodaine way to bee rich, 
and an aboundance of all desirable commodities from 
thence, this is to be suflicient of themselves, and to need 
no man : and to bee under no man and to need no man, 
are the two acceptations of being Kings. Whom Hberty 
drawes to goe, or present profit drawes to adventure, 
are not yet in the right way. O, if you could once bring 
a Catechisme to bee as good ware amongst them as 
a Bugle, as a knife, as a hatchet : O, if you would be 
ss ready to hearken at the returne of a Ship, how many 
Indians were converted to Christ Jesus, as what Trees, 
or druggs, or Dyes that Ship had brought, then you were 
in your right way, and not till then ; Liber tie and 
Abundance, are Characters of kingdomes, and a kingdome 
is excluded in the ^ext ; the Apostles were not to looke 
for it, in their employment, nor you in this your Planta- 
tion. . . . 

God ment from the first howre, to people the whole 
earth ; and God could have made men of clay, as fast 
as they made Brickes of Clay in Egypt-, but he began 
upon two, and when they had been multiplying and re- 
plenishing the Earth One thousand sixe hundred yeares, 
the Flood washed all that away, and God was almost 
to begin againe upon eight persons ; and they have 
serv'd to people Earth and Heaven too ; Be not you 
discouraged, if the Promises which you have made to 

E 7 



52 The Virginian Plantation. 

your selves, or to others, be not so soone discharged ; 
though you see not your money, though you see not your 
men, though a Flood, a Flood of bloud have broken in 
upon them, be not discouraged. Great Creatures ly 
long in the wombe ; Lyons are litter'd perfit, but Beare 
whelps lick'd unto their shape ; actions which Kings 
undertake, are cast in a mould ; they have their perfection 
quickly ; actions of private men, and private purses, 
require more hammering, and more filing to their 
perfection. . . . 

God sayes to you. No Kingdome, not ease, not abundance-, 
nay nothing at all yet ; the Plantation shall not discharge 
the Charges, not defray it selfe yet ; but yet already, 
now at first, it shall conduce to great uses ; It shall 
redeeme many a wretch from the Jawes of death, from 
the hands of the Executioner, upon whom, perchaunce 
a small fault, or perchance a first fault, or perchance 
a fault heartily and sincerely repented, perchance no 
fault, but malice, had othervvdse cast a present, and 
ignominious death. It shall sweep your streets, and wash 
your dores, from idle persons, and the children of idle 
persons, and imploy them : and truely, if the whole 
Countrey were but such a Bridewell, to force idle persons 
to work, it had a good use. But it is already, not onely a 
Spleene, to draine the ill humours of the body, but a Liver, 
to breed good bloud ; already the imployment breeds 
Marriners ; already the place gives essayes, nay Fraytes 
of Marchantable commodities ; already it is a marke 
for the Envy, and for the ambition of our Enemies ; 
I speake but of our Doctrinall, not Nationall Enemies ; 
as they are Papists, they are sory we have this Couiitrey ; 



The Virginian Plantation. 53 

and surely, twenty Lectures in matter of Controversie, 
doe not so much vexe them, as one Ship that goes, & 
strengthens that Plantation. Neither can I recommend 
it to you by any better Retorique, then their maHce. They 
would gladly have it, and therefore let us bee glad to 
hold it. . . . 

Those of our profession that goe, you, that send them 
who goe, do all an Afostolicall function. What action 
soever, hath in the first intention thereof, a purpose 
to propagate the Gospell of Christ Jesus, that is an 
Apostolic all action. Before the ende of the world come, 
before this mortahty shall put on immortahtie, before 
the Creature shall be delivered of the bondage of corrup- 
tion under which it groanes, before the Martyrs under Rom. 8. 
the Altar shall be silenc'd, before all things shall be 
subdued to Christ, his kingdome, perfected, & the last 
Enemy Death destroied, the Gospell must be preached 
to those men to whom ye send ; to all men ; furder and 
hasten you this blessed, this joyfull, this glorious consum- 
mation of all, and happie reunion of all bodies to their 
Soules, by preaching the Gospell to those men. Preach 
to them Doctrinally, preach to them Practically ; 
Enamore them with your Justice, and (as farre as may 
consist with your security), your Civilitie ; but inflame 
them with your godlinesse, and your Religion. Bring them 
to love and Reverence the name of that King, that sends 
men to teach them the wayes of Civilitie in this world, 
but to feare and adore the Name of that King of Kings, 
that sends men to teach them the waies of ReHgion, for 
the next world. Those amongst you, that are old now, 
shall passe out of this world with this great comfort, that 



54 The Virginian Plantation. 

you contributed to the beginning of that Common 
Wealth, and of that Church, though they live not to see 
the groath thereof to perfection : Apollos watred, but 
I Cor. 3. 6. Paul planted ; hee that begun the worke, was the greater 
man. And you that are young now, may live to see the 
Enemy as much empeach'd by that place, and your 
friends, yea Children, as well accommodated in that 
place, as any other. You shall have made this Hand, 
which is but as the Suburbs of the old world, a Bridge, 
a Gallery to the new ; to joyne all to that world that 
shall never grow old, the Kingdome of heaven. You 
shall add persons to this Kingdome, and to the Kingdome 
of heaven, and adde names to the Bookes of our Chronicles, 
and to the Booke of Life. 

To end all, as the Orators which declaimd in the 
presence of the Roman Emperors, in their Panegyriques, 
tooke that way to make those Emperours see, what they 
were bound to doe, to say in those publique Orations, 
that those Emporors had done so (for that increased the 
love of the Subject to the Prince, to bee so tolde, that 
hee had done those great things, and then it convayd 
a Counsell into the Prince to do them after.) As their 
way was to procure things to bee done, by saying they 
were done, so beloved I have taken a contrary way : 
for when I, by way of exhortation, all this while have 
seem'd to tell you what should be done by you, I have, 
indeed, but told the Congregation, what hath beene 
done already : neither do I speake to move a wheele 
that stood still, but to keepe the wheele in due motion ; 
nor persuade you to begin, but to continue a good worke ; 
nor propose foreigne, but your own Examples, to do still. 



The Virginian Plantation. 55 

as you have done hitherto. For, for that, that which 
is especially in my contemplation, the conversion of the 
people, as I have received, so I can give this Testimony, 
that of those persons, who have sent in moneys, and 
conceal'd their names, the greatest part, almost all, have 
limited their devotion, and contribution upon that 
point, the propagation of Rehgion, and the conversion 
of the people ; for the building and beautifying of the 
house of God, and for the instruction and education of 
their young Children. Christ Jesus himself is yesterday, 
and to day, and the same for ever. In the advancing of his 
glory, be you so to, yesterday, and to day, and the same 
for ever, here ; and hereafter, when time shall be no 
more, no more yesterday, no more to day, yet for ever 
and ever, you shall enjoy that joy, and that glorie, which 
no ill accident can attaine to diminish, or Eclipse it. 

32. The Mission of England. 

CHRIST came ^er mundam in mundum, by a clean 
woman into an unclean world. And he came in 
a purpose, (as we do piously beHeve) to manifest himself 
in the Christian Rehgion to all the nations of the world ; 
and therefore, Lcstentur Insula, saies David, The Lord 
reigneth let the Islands rejoice the Islands who by reason of 
their situation, provision and trading, have most means 
of conveying Christ Jesus over the world. He hath 
carried us up to heaven, & set us at the right hand of 
God, & shal not we endeavour to carry him to those 
nations, who have not yet heard of his name \ shall we 
still brag that we have brought our clothes, and our 
hatchets, and our knives, and bread to this and this 



56 The Mission of England. 

value and estimation amongst those poor ignorant Souls, 
and shall we never glory that we have brought the name, 
and Religion of Christ Jesus in estimation amongst 
them ? shall we stay till other nations have planted 
a fals Christ among them ? and then either continue in 
our sloth, or take more pains in rooting out a false 
Christ then would have planted the true ? Christ is 
come into the world ; we will do little, if we will not 
ferry him over, and propagate his name, as well as our 
own to other Nations. 

33. James 1. 

WE say sometimes in scorn to a man, God. help you, 
and God send you wit ; and therein, though it 
have the sound of a prayer, wee call him foole. So wee 
have seen of late, some in obscure Conventicles, institute 
certain prayers, That God would keep the King, and the 
Prince in the true Religion ; The prayer is always good, 
always usefull ; but when that prayer is accompanied 
with circumstances, as though the King and the Prince 
were declining from that Religion, then even the prayer 
it selfe is Hbellous, and seditious ; Saint Paul, in that 
former place, apparels a Subjects prayer well, when hee 
sayes, Let prayers bee given with thanks ; Let our prayers 
bee for continuance of the blessings, which wee have, 
and let our acknowledgement of present blessings, bee 
an inducement for future : pray, and praise together ; 
pray thankfully, pray not suspiciously ; for, beloved in 
the bowels of Christ Jesus, before whose face I stand 
now, and before whose face, I shall not be able to stand 
amongst the righteous, at the last day, if I lie now, and 



James I. 57 

make this Pulpit my Shop, to vent sophisticate Wares, 
In the presence of you, a holy part, I hope, of the MiUtant 
Church, of which I am, In the presence of the whole 
Triumphant Church, of which, by him, by whom I am 
that I am, I hope to bee. In the presence of the Head of 
the whole Church, who is All in all, I, {and I thinke I have 
the Spirit of God,) (I am sure, I have not resisted it in this i Cor.7. 
point) I, (and I may bee allowed to know something 
in Civill affaires) (I am sure I have not been stupefied 
in this point) doe dehver that, which upon the truth 
of a Morall man, and a Christian man, and a Church 
man, beleeve to be true. That hee, who is the Breath 
of our nostrils, is in his heart, as farre from submitting 
us to that Idolatry, and superstition, which did hereto- 
fore oppresse us, as his immediate Predecessor, whose 
memory is justly precious to you, was : Their wayes 
may bee divers, and yet their end the same, that is. The 
glory of God ; And to a higher Comparison, then to 
her, I know not how to carry it. 

34. Death of James I. 

WHEN you shall find that hand that had signed 
to one of you a Patent for Title, to another for 
Pension, to another for Pardon, to another for Dispensa- 
tion, Dead : That hand that settled Possessions by his 
Seale, in the Keeper, and rectified Honours by the sword, 
in his Marshall, and distributed rehef to the Poore, in 
his Almoner, and Health to the Diseased, by his immediate 
Touch, Dead : That Hand that ballanced his own three 
Kingdomes so equally, as that none of them complained 
of one another, nor of him, and carried the Keyes of all 



58 Death of James I. 

the Christian world, and locked up, and let out Armies 
in their due season, Dead ; how poore, how faint, how 
pale, how momentany, how transitory, how empty, how 
frivolous, how Dead things, must you necessarily thinke 
TitleSy and Possessions, and Favours, and all, when you 
see that Hand, which was the hand oJDestinie, of Christian 
Destinie, of the Almighty God, lie dead ? It was not so 
hard a hand when we touched it last, nor so cold a hand 
when we kissed it last : That hand which was wont 
to wipe all te ares from all our eyes, doth now but presse 
and squeaze us as so many spunges, filled one with one, 
another with another cause of teares. Teares that can 
have no other banke to bound them, but the declared 
and manifested will of God : For, till our teares flow to 
that heighth, that they might be called a murmuring 
against the declared will of God, it is against our Allegiance, 
it is Disloyaliie, to give our teares any stop, any termina- 
tion, any measure. 

35. The Plague y 1625. 

BELOVED, as God empayl'd a Goshen in Egypt, 
a place for the righteous amongst the wicked ; so 
there is an Egypt in every Goshen, neasts of Snakes in 
the fairest Gardens, and even in this City (which in the 
sense of the Gospel, we may call, The holy City ; as 
Christ called Jerusalem, though she had multiplied 
transgressions. The Holy City, because she had not cast 
away his Law, though she had disobeyed it : So howso- 
ever your sins have provoked God, yet as you retain 
a zealous profession of the truth of his ReHgion, I may 
in his name, and do in the bowels of his mercy, call you. 



The Plague, 1625. 59 

The Holy City) even in this City, no doubt but the hand 
of God fell upon thousands in this deadly infection, 
who were no more affected with it, than those Egyptians, 
to cry out, Omnes Moriemur, We can but die, and we must 
die : And, Edamus, iff bibamus, eras moriemur. Let us eat 
and drink, and take our pleasure, and make our profits, 
for to-morrow we shall die, and so were cut off by the hand 
of God, some even in their robberies, in half-empty 
houses ; and in their drunkenness in voluptuous and 
riotous houses ; and in their lusts and wantonness in 
licentious houses ; and so took in infection and death, 
Uke Judas^s sop, death dipt and soaked in sin. Men 
whose lust carried them into the jaws of infection in 
lewd houses, and seeking one sore perished with another ; 
men whose rapine and covetousness broke into houses, 
and seeking the Wardrobes of others, found their own 
winding-sheet, in the infection of that house where they 
stole their own death ; men who sought no other way 
to divert sadness, but strong drink in riotous houses, 
and there drank up Davids cup of Malediction, the cup 
of Condemned men, of death, in the infection of that 
place. For these men that died in their sins, that sinned 
in their dying, that sought and hunted after death so 
sinfully, we have Httle comfort of such men, in the phrase 
of this Text, They were dead ; for they are dead still : 
As Moses said of the Egyptians, I am afraid we may say 
of these men. We shall see them no more for ever. 

But God will give us the comfort of this phrase in the 
next House ; This next House is Domus nostra, our 
DwelHng-House, our Habitation, our Family ; and there. 
They were dead ; they were, but by Gods goodness 



6o The Plague, 1625. 

they are not. If this savor of death have been the savor 
of life unto us ; if this heavy weight of Gods hand 
upon us have awakened us to a narrower survey, and 
a better discharge of our duties towards all the parts of 
our Families, we may say, to our comforts and his glory. 
There was a son dead in disobedience and murmuring ; 
there was a daughter dead in a dangerous easiness of 
conversation ; there was a servant dead in the practice 
of deceit and falsifying ; there was, but the Lord hath 
breath'd a new Hfe into us, the Lord hath made even 
his tempest a refreshing, and putrefaction a perfume 
unto us. The same measure of wind that blows out 
a candle, kindles a fire ; this correction that hath hardned 
some, hath entendred and mollified us ; and howsoever 
there were dead sons, and dead daughters, and dead 
servants, this holy sense of Gods Judgements shall not 
only preserve for the future, that we shall admit no 
more such dead limbs into our Family, but even give 
to them who were (in these kindes) formerly dead, a new 
life, a blessed resurrection from all their sinful habits, 
by the power of his grace, though reached to them with 
a bloody hand, and in a bitter cup, in this heavy calamity ; 
and as Christ said of himself, they shall say in him, / was 
dead, but am alive ; and by that grace of God, I am 
that I am. . . . 

Lastly, in this fourth house, the house where we stand 
now, the house of God, and of his Saints, God affords 
us a fair beam of this consolation, in the phrase of this 
Text also. They were dead. How appHable to you, in this 
place, is that which God said to Moses, Put of thy shoes, 
for thou treadest on holy ground ; put off all confidence, 



The Plague, 1625. 61 

all standing, all relying upon worldly assurances, and 
consider upon what ground you tread ; upon ground 
so holy, as that all the ground is made of the bodies of 
Christians, and therein hath received a second consecra- 
tion. Every puff of wind within these walls, may blow 
the father into the sons eys, or the vnfe into her husbands, 
or his into hers, or both into their childrens, or their 
childrens into both. Every grain of dust that flies here, 
is a piece of a Christian ; you need not distinguish your 
Pews by figures ; you need not say, I sit within so many 
of such a neighbour, but I sit within so many inches of 
my husbands, or wives, or childes, or friendes grave. 
Ambitious men never made more shift for places in 
Court, then dead men for graves in Churches ; and as in 
our later times, we have seen two and two almost in 
every Place and Office, so almost every Grave is oppressed 
with twins ; and as at Christs resurrection some of the 
dead arose out of their graves, that were buried again ; 
so in this lamentable calamity, the dead were buried, 
and thrown up again before they were resolved to dust, 
to make room for more. 

36. Difficult ^imes. 
^S in the Arke there were Lions, but the Lion shut 
-LJl his mouth, and cHncht his paw, (the Lion hurt 
nothing in the Arke) and in the Arke there were Vipers 
and Scorpions, but the Viper shewed no teeth, nor the 
Scorpion no taile, (the Viper bit none, the Scorpion 
stung none in the Arke) (for, if they had occasioned 
any disorder there, their escape could have been but into 
the Sea, into irreparable mine) so, in every State, (though 



62 Difficult Times. 

that State be an Arke of peace, and preservation) there 
will be some kind of oppression in some Lions, some that 
will abuse their power ; but Vce si scandalizemur, woe 
unto us if we be scandalized with that, and seditiously 
lay aspersions upon the State and Government, because 
there are some such in every Church, (though that Church 
bee an Arke, for integrity and sincerity) there will bee 
some Vipers, Vipers that will gnaw at their Mothers 
belly, men that will shake the articles of Religion ; But 
Fa si scandalizemur^ woe if we be so scandaHzed at that, 
as to defame that Church, or separate our selves from 
that Church which hath given us our Baptism, for that. 
It is the chafing of the Lion, and the stirring of the Viper, 
that aggravates the danger ; The first blow makes the 
wrong, but the second makes the fray ; and they that 
will endure no kind of abuse in State or Church, are 
many times more dangerous then that abuse w*^'^ they 
oppose. It was only Christ Jesus himself that could say 
Mar. 4. 39. to the Tempest, 7ace^ ohmuiesce, peace, be still, not 
a blast, not a sob more ; onely he could becalm a Tempest 
at once. It is well with us, if we can ride out a storm at 
anchour ; that is, He still and expect, and surrender 
our selves to God, and anchor in that confidence, till 
the storm blow over. It is well for us if we can beat 
out a storm at sea, with boarding to and again ; that is, 
maintain and preserve our present condition in Church, 
and State, though we encrease not, that though we gain 
no way, yet wee lose no way whilst the storm lasts. It 
is well for us, if, though we be put to take in our sayls, 
and to take down our masts, yet we can hull it out ; 
that is, if in storms of contradiction, or persecution. 



Difficult Times. 63 

the Church, or State, though they be put to accept 
worse conditions then before, and to depart with some 
of their outward splendor, be yet able to subsist and 
swimme above water, and reserve it selfe for Gods 
farther glory, after the storme is past ; onely Christ 
could becalm the storme ; He is a good Christian that 
can ride out, or board out, or hull out a storme, that by 
industry, as long as he can, and by patience, when he 
can do no more, over-lives a storm, and does not forsake 
his ship for it, that is not scandaHzed with that State, 
nor that Church, of which he is a member, for those 
abuses that are in it. The Arke is peace, peace is good 
dispositions to one another, good intepretations of one 
another ; for, if our impatience put us from our peace, 
and so out of the Arke, all without the Arke is sea ; The 
bottomlesse and boundlesse Sea of Rome, will hope to 
swallow us, if we dis-unite our selves, in uncharitable 
mis-interpretations of one another. 

37. Polemical Preaching. 

THERE was a time but lately, when he who was in 
his desire and intension, the Peace-maker of all 
the Christian world, as he had a desire to have slumbred 
all Field-drums, so had he also to have slumbred all 
Pulpit-drums, so far, as to passe over all impertinent 
handhng of Controversies, meerly and professedly as 
Controversies, though never by way of positive main- 
tenance of Orthodoxall and fundamentall Truths ; That 
so there might be no slackning in the defence of the truth 
of our Religion, and yet there might bee a discreet and 
temperate forbearing of personall, and especially of 



64 Polemical Preaching. 

Nationall exasperations. And as this way had piety, 
and peace in the worke it selfe, so was it then occasionally 
exalted, by a great necessity ; He, who was then our 
hope, and is now the breath of our nostrils, and the 
Anointed of the Lord, being then taken in their pits, 
and, in that great respect, such exasperations the fitter 
to be forborne, especially since that course might well 
bee held, without any prevarication, or cooling the zeale 
of the positive maintenance of the religion of our Church. 
But things standing now in another state, and all peace, 
both Ecclesiasticall and Civill, with these men, being 
by themselves removed, and taken away, and hee whom 
we feared, returned in all kinde of safety, safe in body, 
and safe in soule too, whom though their Church could 
not, their Court hath chatechised in their religion, that 
is, brought him to a cleere understanding of their Ambi- 
tion, (for Ambition is their Rehgion, and S. Peters Ship 
must saile in their Fleets, and with their winds, or it 
must sink, and the Catholique and MiHtant Church 
must march in their Armies, though those Armies march 
against Rome it selfe, as heretofore they have done, to 
the sacking of that Towne, to the holding of the Pope 
himselfe in so sordid a prison, for sixe moneths, as that 
some of his nearest servants about him died of the plague, 
to the treading under foot Priests, and Bishops, and 
Cardinals, to the dishonouring of Matrons, and the 
ravishing of professed Virgins, and committing such 
insolencies, Catholiques upon Catholiques, as they would 
call us Heretiques for beleeving them, but that they are 
their owne Catholique Authors that have written them) 
Things being now, I say, in this state, with these men, 



Polemical Preaching, 65 

since wee heare that Drums beat in every field abroad, 
it becomes us also to returne to the biasing and beating 
of our Drums in the Pulpit too, that so, as Adam did not 
onely dresse Paradise, but keepe Paradise ; and as the 
children of God, did not onely build, but build with 
one hand, and fight with another ; so wee also may 
employ some of our Meditations upon supplanting, and 
subverting of error, as well as upon the planting, and 
watering of the Truth. 

38. The World Decays, 

A^ the world is the whole frame of the world, God Mundus 
XjL hath put into it a reproofe, a rebuke, lest it should ^^^S''"-^* 
seem eternall, which is, a sensible decay and age in the 
whole frame of the world, and every piece thereof. The 
seasons of the yeare irregular and distempered ; the Sun 
fainter, and languishing ; men lesse in stature, and shorter- 
lived. No addition, but only every yeare, new sorts, 
new species of wormes, and flies, and sicknesses, which 
argue more and more putrefaction of which they are 
engendred. And the Angels of heaven, which did so 
famiharly converse with men in the beginning of the world, 
though they may not be doubted to perform to us still 
their ministeriall assistances, yet they seem so far to have 
deserted this world, as that they do not appeare to us, 
as they did to those our Fathers. S. Cyprian observed CyprhQ. 
this in his time, when writing to Demetrianus, who im- 
puted all those calamities which afflicted the world then, 
to the impiety of the Christians who would not joyne 
with them in the worship of their gods, Cyprian went 
no farther for the cause of these calamities, but Ad 

2025*3 F 



66 The World Decays. 

senescentem mundurtiy To the age and impotency of the 
whole world ; And therefore, sayes he, Imputent senes 
Christianis, quod minus valeant in senectutem ; Old men 
were best accuse Christians, that they are more sickly in 
their age, then they were in their youth ; Is the fault in 
our religion, or in their decay \ Canos in pueris videmus, 
nee (Etas in senectute desinit, sed incipit a senectute ; We 
see gray haires in children, and we do not die old, and yet 
we are borne old. Lest the world (as the world signifies 
the whole frame of the world) should glorifie it selfe, 
or flatter, and abuse us with an opinion of eternity, we 
may admit usefully (though we do not conclude peremp- 
torily) this observation to be true, that there is a reproofe, 
a rebuke born in it, a sensible decay and mortality of 
the whole world. 

39. Imperfection, 
a. Part. X NEED not call in new Philosophy, that denies 
X a settlednesse, an acquiescence in the very body 
of the Earth, but makes the Earth to move in that place, 
where we thought the Sunne had moved ; I need not 
that helpe, that the Earth it selfe is in Motion, to prove 
this. That nothing upon Earth is permanent ; The 
Assertion will stand of it selfe, till some man assigne me 
some instance, something that a man may relie upon, 
and find permanent. Consider the greatest Bodies upon 
Earth, The Monarchies ; Objects, which one would 
thinke. Destiny might stand and stare at, but not shake ; 
Consider the smallest bodies upon Earth, The haires 
of our head. Objects, which one would chinke. Destiny 
would not observe, or could not discerne ; And yet, 



Imperfection. 67 

Destiny, (to speak to a naturall man) And God, (to speake 
to a Christian) is no more troubled to make a Monarchy 
ruinous, then to make a haire gray. Nay, nothing needs 
be done to either, by God, or Destiny ; A Monarchy 
will ruine, as a haire will grow gray, of it selfe. In 
the Elements themselves, of which all sub-elementary 
things are composed, there is no acquiescence, but a 
vicissitudinary transmutation into one another ; Ayre 
condensed becomes water, a more solid body, And Ayre 
rarified becomes fire, a body more disputable, and in- 
apparant. It is so in the Conditions of men too ; A 
Merchant condensed, kneaded and packed up in a great 
estate, becomes a Lord ; And a Marchant rarified, 
blown up by a perfidious Factor, or by a riotous Sonne, 
evaporates into ayre, into nothing, and is not seen. And 
if there were any thing permanent and durable in this 
world, yet we got nothing by it, because howsoever 
that might last in it selfe, yet we could not last to enjoy 
it ; If our goods were not amongst Moveables, yet we 
our selves are ; if they could stay with us, yet we cannot 
stay with them ; which is another Consideration in 
this part. 

The world is a great Volume, and man the Index oi Corpus 
that Booke ; Even in the body of man, you may turne *^'"^«^'* 
to the whole world ; This body is an Illustration of all 
Nature ; Gods recapitulation of all that he had said 
before, in his Fiat lux, and Fiat Jirm amentum, and in 
all the rest, said or done, in all the six dayes. Propose 
this body to thy consideration in the highest exaltation 
thereof ; as it is the I'emple of the Holy Ghost : Nay, 
not in a Metaphor, or comparison of a Temple, or any 

F 2 



68 Imperfection. 

other similitudinary thing, but as it was really and truly 
the very body of God, in the person of Christ, and yet 
this body must wither, must decay, must languish, 
must perish. When Goliah had armed and fortified 
this body. And lezahel had painted and perfumed 
this body. And Dives had pampered and larded this 
body. As God said to Ezekid, when he brought him to 
the dry bones^ Fill hominisy Sonne of Man, doest thou 
thinke these bones can live P They said in their hearts 
to all the world, Can these bodies die ? And they are 
dead. lezabels dust is not Ambar, nor Goliahs dust 
Terra sigillata, Medicinall ; nor does the Serpent, whose 
meat they are both, finde any better rellish in Dives 
dust, then in Lazarus. 

40. Man, 

Illis, qui 01 /f^^ ^^) sayes the Prophet Esay, Quasi stilla situlce, 

nihil UVJL As a drop upon the bucket. Man is not all that, 

Esay.40.15. 1^1 -, 1.11 

not so much as that, as a drop upon the bucket, but 

quasi, something, some little thing towards it ; and what 

is a drop upon the bucket, to a river, to a sea, to the waters 

above the firmament ? Man to God ? Man is, sayes the 

same Prophet in the same place. Quasi momentum staterce ; 

we translate it, As small dust ufon the balance : Man is 

not all that, not that small graine of dust ; but quasi, 

some Uttle thing towards it : And what can a graine of 

dust work in governing the balance ? What is man that 

God should be mindfull of him ? Vanity seemes to be 

the lightest thing, that the Holy Ghost could name ; 

and when he had named that, he sayes, and sayes, and 

sayes, often, very, very often. All is vanity. But when he 



Man. 69 

comes to waigh man with vanity it selfe, he findes man 
Hghter then vanity : Take, sayes he, great men, and Ps. 62. 9. 
meane men altogether, and altogether they are lighter then 
vanity. When that great Apostle sayes of himselfe, 
that he was in nothing hehinde the very chiefest of the 2C0r.12.11 
Apostles, and yet, for all that, sayes he was nothing ; who 
can think himselfe any thing, for being a Giant in pro- 
portion, a Magistrate in power, a Rabbi in learning, an 
Oracle in Counsell ? Let man be something ; how 
poore, and inconsiderable a ragge of this world, is man ? 
Man, whom Paracelsus would have undertaken to have L. i. de 
made, in a Limbeck, in a Furnace : Man, who, if they ^Zmtiom. 
were altogether, all the men, that ever were, and are, 
and shall be, would not have the power of one Angel in 
them all, whereas all the Angels, (who, in the Schoole 
are conceived to be more in number, then, not onely all 
the Species, but all the individualls of this lower world) 
have not in them all, the power of one finger of Gods 
hand : Man, of whom when David had said, (as the lowest 
diminution that he could put upon him) I am a worme Ps. 22. 6. 
and no man. He might have gone lower, and said, I am 
a man and no worm ; for man is so much lesse then a 
worm, as that wormes of his own production, shall feed 
upon his dead body in the grave, and an immortall 
worm gnaw his conscience in the torments of hell. 



41. Afflictions, 

ALL our life is a continual! burden, yet we must not 
- groane ; A continual! squeasing, yet we must not 
pant ; And as in the tendernesse of our childhood, we 



70 Afflictions. 

suffer, and yet are whipt if we cry, so we are complained 
of, if we complaine, and made delinquents if we call the 
times ill. And that which addes waight to waight, and 
multiplies the sadnesse of this consideration, is this, 
That still the best men have had most laid upon them. 
As soone as I heare God say, that he hath found an upright 
matiy that feares God, and eschews evill, in the next lines 
I finde a Commission to Satan, to bring in Sabeans and 
Chaldeans upon his cattell, and servants, and fire and 
tempest upon his children, and loathsome diseases upon 
himselfe. As soone as I heare God say. That he hath 
found a man according to his own heart, I see his sonnes 
ravish his daughters, and then murder one another, and 
then rebell against the Father, and put him into straites 
for his life. As soone as I heare God testifie of Christ at 
Mat. 3, 17. his Baptisme, This is my beloved Sonne in whom I am well 
Matt. 4. 1, pleased, I finde that Sonne of his led up by the Spirit, to 
he tempted of the Devill. And after I heare God ratifie 
Matt. 17.5. the same testimony againe, at his Transfiguration, {This 
is my beloved Sonne, in whom I am well pleased) I finde 
that beloved Sonne of his, deserted, abandoned, and 
given over to Scribes, and Pharisees, and Pubhcans, and 
Herodians, and Priests, and Souldiers, and people, and 
Judges, and witnesses, and executioners, and he that 
was called the beloved Sonne of God, and made partaker 
of the glory of heaven, in this world, in his Transfigura- 
tion, is made now the Sewer of all the corruption, of all 
the sinnes of this world, as no Sonne of God, but a meere 
man, as no man, but a contemptible worme. As though 
the greatest weaknesse in this world, were man, and the 
greatest fault in man were to be good, man is more 



Afflictions. 71 

miserable then other creatures, and good men more 
miserable then any other men. 

But then there is Pondus Glorice, An exceeding waight oj AJJjidio 
eternall glory, and that turnes the scale ; for as it makes ^^^^^ ^° 
all worldly prosperity as dung, so it makes all worldly 
adversity as feathers. 

42. Discontent, 

EVERY man is under that complicated disease, and 
that ridling distemper, not to be content with the 
most, and yet to be proud of the least thing hee hath ; 
that when he lookes upon men, he dispises them, because 
he is some kind of Officer, and when he looks upon 
God, hee murmures at him, because he made him not 
a King. 

43. ^he World a House, 

LET the whole world be in thy consideration as one 
i house ; and then consider in that, in the peacefull 
harmony of creatures, in the peacefull succession, and 
connexion of causes, and effects, the peace of Nature. 
Let this Kingdome, where God hath blessed thee with 
a being, be the Gallery, the best roome of that house, 
and consider in the two walls of that Gallery, the Church 
and the State, the peace of a royall, and a religious 
Wisedome ; Let thine owne family be a Cabinet in this 
Gallery, and finde in all the boxes thereof, in the severall 
duties of Wife, and Children, and servants, the peace of 
vertue, and of the father and mother of all vertues, 
active discretion, passive obedience ; and then lastly, 
let thine owne bosome be the secret box, and reserve in 
this Cabinet, and then the best Jewell in the best Cabinet, 



Mare. 



72 The World a House. 

and that in the best Gallery of the best house that can be 
had, peace with the Creature, peace in the Church, 
peace in the State, peace in thy house, peace in thy heart, 
is a faire Model], and a lovely designe even of the heavenly 
Jerusalem v^^hich is Fisio pads, where there in no object 
but peace. 

44. Mundus Mare. 
Mundus ' I ^HE world is a Sea in many respects and assimilations. 
JL It is a Sea, as it is subject to stormes, and tempests ; 
Every man (and every man is a world) feels that. And 
then, it is never the shallower for the calmnesse, The 
Sea is as deepe, there is as much water in the Sea, in a 
calme, as in a storme ; we may be drowned in a calme 
and flattering fortune, in prosperity, as irrecoverably, 
as in a wrought Sea, in adversity ; So the world is a Sea. 
It is a Sea, as it is bottomlesse to any Une, which we can 
sound it with, and endlesse to any discovery that we can 
make of it. The purposes of the world, the wayes of the 
world, exceed our consideration ; But yet we are sure 
the Sea hath a bottome, and sure that it hath limits, 
that it cannot overpasse ; The power of the greatest 
in the world, the life of the happiest in the world, cannot 
exceed those bounds, which God hath placed for them ; 
So the world is a Sea. It is a Sea, as it hath ebbs and 
floods, and no man knowes the true reason of those 
floods and those ebbs. All men have changes and vicis- 
situdes in their bodies, (they fall sick) And in their 
estates, (they grow poore) And in their minds, (they 
become sad) at which changes, (sicknesse, poverty, 
sadnesse) themselves wonder, and the cause is wrapped 



Mundus Mare. 73 

up in the purpose and judgement of God onely, and hid 
even from them that have them ; and so the w^orld is 
a Sea. It is a Sea, as the Sea affords vi^ater enough for 
all the world to drinke, but such water as will not quench 
the thirst. The world affords conveniences enow to 
satisfie Nature, but these encrease our thirst with drink- 
ing, and our desire growes and enlarges it selfe with our 
abundance, and though we sayle in a full Sea, yet we lacke 
water ; So the world is a Sea. It is a Sea, if we consider 
the Inhabitants. In the Sea, the greater fish devoure 
the lesse ; and so doe the men of this world too. And 
as fish, when they mud themselves, have no hands to 
make themselves cleane, but the current of the waters 
must worke that ; So have the men of this world no 
means to cleanse themselves from those sinnes which 
they have contracted in the world, of themselves, till 
a new flood, waters of repentance, drawne up, and 
sanctified by the Holy Ghost, worke that blessed effect 
in them. 

All these wayes the world is a Sea, but especially it is 
a Sea in this respect, that the Sea is no place of habitation, 
but a passage to our habitations. So the Apostle expresses 
the world, Here we have no continuing City, but we seeke Heb.13.14. 
one to come ; we seeke it not here, but we seeke it whilest 
we are here, els we shall never finde it. Those are the 
two great works which we are to doe in this world ; first 
to know, that this world is not our home, and then to 
provide us another home, whilest we are in this world. 
Therefore the Prophet sayes, Arise, and, depart, for this is Mic. 2. 10. 
not your rest. Worldly men, that have no farther pros- 
pect, promise themselves some rest in this world, (Soule, Luk. i2.ig. 



74 Mundus Mare. 

thou hast much goods laid up for many yeares, take thine 
ease, eate, drinke, and he merry, sayes the rich man) but 
this is not your rest ; indeed no rest ; at least not yours. 
You must depart, depart by death, before yee come to 
that rest ; but then you must arise, before you depart ; 
for except yee have a resurrection to grace here, before 
you depart, you shall have no resurrection to glory in 
the hfe to come, v^^hen you are departed. 
Status Now^, in this Sea, every ship that sayles must necessarily 

"ivum.^^' ^^^^ ^o^^ P^^^ ^^ ^^^ ^^^P ^i^^^r water ; Every man that 
lives in this world, must necessarily have some of his Hfe, 
some of his thoughts, some of his labours spent upon 
this world ; but that part of the ship, by which he sayls, 
is above water ; Those meditations, and those endevours 
which must bring us to heaven, are removed from this 
world, and fixed entirely upon God. And in this Sea, 
are we made fishers of men ; Of men in generall ; not 
of rich men, to profit by them, nor of poore men, to 
pierce them the more sharply, because affliction hath 
opened a v»^ay into them ; Not of learned men, to be 
over-glad of their approbation of our labours. Nor of 
ignorant men, to affect them with an astonishment, or 
admiration of our gifts ; But we are fishers of men, of 
all men, of that which makes them men, their soules. 
And for this fishing in this Sea, this Gospel is our net. 
Reu Euan- Eloquence is not our net ; Traditions of men are not 
gf um. ^^j. j^^^g . onely the Gospel is. The Devill angles with 
hooks and bayts ; he deceives, and he wounds in the 
catching ; for every sin hath his sting. The Gospel of 
Christ Jesus is a net ; It hath leads and corks ; It hath 
leads, that is, the denouncing of Gods judgements, and 



Mundus Mare. 75 

a power to sink down, and lay flat any stubborne and 
rebellious heart, And it hath corks, that is, the power of 
absolution, and appHcation of the mercies of God, that 
swimme above all his works, means to erect an humble 
and contrite spirit, above all the waters of tribulation, 
and affliction. . . . 

With this net S. Peter caught three thousand soules Acts 3. 4t. 
in one day, at one Sermon, and five thousand in another. ^' ^' 
With this net S. Paul fished all the Mediterranean Sea, 
and caused the Gospel of Christ Jesus to abound from 
Jerusalem round about to Illyricum. This is the net, Rom.15.r9. 
with which if yee be willing to bee caught, that is, to 
lay downe all your hopes and affiances in the gracious 
promises of his Gospel, then you are fishes reserved for 
that great Mariage-feast, which is the Kingdome of 
heaven ; where, whosoever is a dish, is a ghest too ; 
whosoever is served in at the table, sits at the table ; 
whosoever is caught by this net, is called to this feast ; 
and there your soules shall be satisfied as with marrow, 
and with fatnesse, in an infallible assurance, of an ever- 
lasting and undeterminable terme, in inexpressible joy 
and glory. Amen. 

45. I'he Indifference of Nature. 

AFOUNTAINE breaks out in the wildernesse, but 
that fountaine cares not, whether any Man come 
to fetch water, or no ; A fresh, and fit gale blowes upon 
the Sea, but it cares not whether the Mariners hoise 
saile or no ; A rose blowes in your garden, but it calls 
you not to smell to it. 



76 Wealth. 



R 



46. Wealth. 

ICHES is the Metaphor, in which, the Holy Ghost 

hath deHghted to expresse God and Heaven to 

Rem. 2. 4. us ; Despise not the riches of his goodnesse, sayes the Apostle ; 

* And againe, O the depth of the riches of his wisdome ; 

Ephes.3.8 ^4nd so, after, 7he unsearchable riches of Christ : And for 
ver. 16. ' ' ^ -^ ' 

the consummation of all, 7he riches of his Glory, Gods 

goodnesse towards us in generall, our Religion in the way, 
his Grace here, his Glory hereafter, are all represented 
to us in Riches. With poverty God ordinarily accom- 
panies his comminations ; he threatens feeblenesse, and 
warre, and captivity, and poverty every where, but he 
never threatens men with riches. 

Ordinary poverty, (that is a difficulty, with all their 
labors, and industry to sustaine their family, and the 
necessary duties of their place) is a shrewd, and a shppery 
tentation. But for that street-beggery, which is become 
a Calling, (for Parents bring up their children to it, nay 
they doe almost take prentises to it, some expert beggers 
teach others what they shall say, how they shall looke, 
how they shall lie, how they shall cry) for these, whom 
our lawes call Incorrigible, I must say of them (in a just 

Matt. 25. accommodation of our Saviours words, // is not meet to 
26. 

take the childrens bread, and to cast it to dogs) It is not 

meet, that this vermin should devoure any of that, 

which belongs to them who are truely poore. Neither 

is there any measure, any proportion of riches, that 

exposes man naturally to so much sin, as this kinde of 

beggery doth. Rich men forget, or neglect the duties 

of their Baptisme ; but of these, how many are there. 



Wealth. 77 

that were never baptized ? Rich men sleepe out Sermons, 
but these never come to Church : Rich men are negligent 
in the practice, but these are ignorant in all knowledge. 

It would require a longer disquisition, then I can afford 
to it now, whether Riches, or Poverty (considered in 
lesser proportions, ordinary riches, ordinary poverty) 
open us to more, and worse sins ; But consider them in 
the highest and in the lowest, abundant riches, beggerly 
poverty, and it will scarce admit doubt, but that the 
incorrigible vagabond is farther from all wayes of good- 
nesse, then the corruptest rich man is. And therefore 
labour wee all earnestly in the wayes of some lawful! 
calling, that we may have our portion of this world 
by good meanes. 

47. A London Merchant, 

THE Lord was with him in all these steps ; with him In vita. 
in his life ; with him in his death ; He is with 
him in his funerals, and he shall be with him in his 
Resurrection ; and therefore, because the Lord was 
with him, our Brother is not dead. He was with him in 
the beginning of his life, in this manifestation, That 
though he were of Parents of a good, of a great Estate, 
yet his possibihty and his expectation from them, did not 
slacken his own industry ; which is a Canker that eats 
into, nay that hath eat up many a family in this City, 
that relying wholly upon what the Father hath done, 
the Sonne does nothing for himselfe. And truly, it falls 
out too often, that he that labours not for more, does 
not keepe his own. God imprinted in him an industrious 
disposition, though such hopes from such parents might 



78 A London Merchant. 

have excused some slacknesse, and God prospered his 
industry so, as that when his Fathers estate came to 
a distribution by death, he needed it not. God was 
Psal.8i.ii. with him, as with David in a Dilatation, and then in 
a Repletion ; God enlarged him, and then he filled him ; 
He gave him a large and a comprehensive understanding, 
and with it, A pubHque heart ; And such as perchance 
in his way of education, and in our narrow and contracted 
times, in which every man determines himselfe in him- 
selfe, and scarce looks farther, it would be hard to finde 
many Examples of such largenesse. You have, I thinke, 
a phrase of Driving a Trade ; And you have, I know, 
a practise of Driving away Trade, by other use of money ; 
And you have lost a man, that drove a great Trade, 
the right way in making the best use of our home- 
commodity. To fetch in Wine, and Spice, and Silke, 
is but a drawing of Trade ; The right driving of trade, 
is, to vent our owne outward ; And yet, for the drawing 
in of that, which might justly seeme most behoofefull, 
that is, of Arts, and Manufactures, to be imployed upon 
our owne Commodity within the Kingdome, he did his 
part, diligently, at least, if not vehemently, if not passion- 
ately. This City is a great Theater, and he Acted great 
and various parts in it ; And all well ; And when he 
went higher, (as he was often heard in Parliaments, at 
Counceil tables, and in more private accesses to the 
late King of ever blessed memory) as, for that compre- 
hension of those businesses, which he pretended to under- 
stand, no man doubts, for no man lacks arguments and 
evidences of his abihty therein, So for his manner of 
expressing his intentions, and digesting and uttering his 



A London Merchant. 79 

purposes, I have sometimes heard the greatest Master 
of Language and Judgement, which these times, or any 
other did, or doe, or shall give, (that good and great 
King of ours) say of him, That he never heard any man 
of his breeding, handle businesses more rationally, more 
pertinently, more elegantly, more perswasively ; And 
when his purpose was, to do a grace to a Preacher, of 
very good abilities, and good note in his owne Chappell, 
I have heard him say, that his language, and accent, and 
manner of delivering himselfe, was like this man. This 
man hath God accompanied all his life ; and by perform- 
ance thereof seemes to have made that Covenant with 
him, which he made to Abraham, Multiplicabo te vehe- Geo, 17. 
menter, I will multiply thee exceedingly. He multiplied 
his estate so, as was fit to endow many and great Children ; 
and he multiplied his Children so, both in their number, 
and in their quaUty, as they were fit to receive a great 
Estate. God was with him all the way. In a Pillar of 
Fire, in the brightnesse of prosperity, and in the Pillar 
of Clouds too, in many darke, and sad, and heavy crosses : 
So great a Ship, required a great Ballast, So many 
blessings, many crosses ; And he had them, and sailed 
on his course the steadier for them ; The Cloud as well 
as the Fire, was a Pillar to him ; His crosses, as well as 
his blessings established his assurance in God ; And so, 
in all the course of his life, The Lord was here, and therefore 
our Brother is not dead ; not dead in the evidences and 
testimonies of life ; for he, whom the world hath just 
cause to celebrate, for things done, when he was ahve, 
is alive still in their celebration. 

The Lord was here, that is, with him at his death too. In morte. 



8o A London Merchant. 

He was served with the Processe here in the City, but his 
cause was heard in the Country ; Here he sickned, 
There he languished, and dyed there. In his sicknesse 
there, those that assisted him, are witnesses, of his many 
expressings, of a rehgious & a constant heart towards 
God, and of his pious joyning with them, even in the 
holy declaration of kneeling, then, when they, in favour 
of his weakenesse, would disswade him from kneeling. 
I must not defraud him of this testimony fro my selfe, 
that into this place where we are now met, I have observed 
him to enter with much reverence, & compose himselfe 
in this place with much declaration of devotion. And 
truly it is that reverence, which those persons who are of 
the same ranke that he was in the City, that reverence 
that they use in this place, when they come hither, is 
that that makes us, who have now the administration 
of this Quire, glad, that our Predecessors, but a very 
few yeares before our time, (and not before all our times 
neither) admitted these Honourable and worshipfull 
Persons of this City, to sit in this Quire, so, as they do 
upon Sundayes : The Church receives an honour in 
it ; But the honour is more in their reverence, then in 
their presence ; though in that too : And they receive 
an honour, and an ease in it ; and therefore they do 
piously towards God, and prudently for themselves, 
and gratefully towards us, in giving us, by their reverent 
comportment here, so just occasion of continuing that 
honour, and that ease to them here, which to lesse 
reverend, and unrespective persons, we should be lesse 
willing to doe. To returne to him in his sicknesse ; He 
had but one dayes labour, and all the rest were Sabbaths, 



A London Merchant. 8i 

one day in his sicknesse he converted to businesse ; Thus ; 
He called his family, and friends together ; Thankfully 
he acknowledged Gods manifold blessings, and his owne 
sins as penitently : And then, to those who were to have 
the disposing of his estate, joyntly with his Children, 
he recommended his servants, and the poore, and the 
Hospitals, and the Prisons, which, according to his 
purpose, have beene all taken into consideration ; And 
after this (which was his Valediction to the world) he 
seemed alwaies loath to returne to any worldly businesse, 
His last Commandement to Wife and Children was 
Christs last commandement to his Spouse the Church, 
in the Apostles, To love one another. He blest them, and 
the Estate devolved upon them, unto them : And by 
Gods grace shall prove as true a Prophet to them in that 
blessing, as he was to himselfe, when in entring his last 
bed, two dayes before his Death, he said, Help me ojf with 
my earthly habit, if^ let me go to my last bed. Where, in 
the second night after, he said. Little know ye what paine 
Ifeele this night, yet I know, I shall have joy in the morning ; 
And in that morning he dyed. The forme in which he 
implored his Saviour, was evermore, towards his end, this, 
Christ lesuSy which dyed, on the Crosse, forgive me my 
sins ; He have mercy upon me : And his last and dying 
words were the repetition of the name of Jesus ; And when 
he had not strength to utter that name distinctly and 
perfectly, they might heare it from within him, as from 
a man a far off ; even then, when his hollow and remote 
naming of Jesus, was rather a certifying of them, that he 
was with his Jesus, then a prayer that he might come to 
him. And so The Lord was here, here with him in his 

2025'3 G 



82 A London Merchant. 

Death ; and because the Lord was here^ our Brother is 
not dead ; not dead in the eyes and eares of God ; for 
as the blood of Abel speaks yet, so doth the zeale of Gods 
Saints ; and their last prayers (though we heare them not) 
God continues still ; and they pray in Heaven, as the 
Martyrs under the Altar, even till the Resurrection. 

In funere. He is with him now too ; Here in his Funerals. Buriall, 
and Christian Buriall, and Solemne Buriall are all evidences, 
and testimonies of Gods presence. God forbid we should 
conclude, or argue an absence of God, from the want of 
Solemne Buriall, or Christian Buriall, or any Buriall ; But 
neither must we deny it, to be an evidence of his favour 
and presence, where he is pleased to afford these. So God 

Gen. 15. makes that the seale of all his blessings to Abraham^ That 
he should be buried in a good age ; God established lacob 

Gen. 46, with that promise. That his Son Joseph should have care 
of his Funerals : And Joseph does cause his servants, 

Gen. 50. The PhysitianSy to embalme him, when he was dead. Of 

Esayii.io. Christ it was Prophecied, That he should have a glorious 
Buriall ; And therefore Christ interprets well that 
profuse, r.nd prodigall piety of the Woman that poured 

Matt. 26. out the Oyntment upon him. That she did it to Bury 
him ; And so shall loseph of Arimathea be ever celebrated, 
for his care in celebrating Christs Funerals. If we were 
to send a Son, or a friend, to take possession of any place 
in Court, or forraine parts, we would send him out in 
the best equipage : Let us not grudge to set downe our 
friends, in the Anti-chamber of Heaven, the Grave, in 
as good manner, as without vaine-gloriousnesse, and 
wastfulnesse we may ; And, in incHning them, to whom 
that care belongs, to expresse that care as they doe this 



A London Merchant. 83 

day, 7he Lord is with him, even in this Funerall ; And 
because The Lord is here, our brother is not dead ; Not 
dead in the memories and estimation of men. 

And lastly, that we may have God present in all his In resune- 
Manifestations, Hee that was, and is, and is to come, was 
with him, in his hfe and death, and is with him in this 
holy Solemnity, and shall bee with him againe in the 
Resurrection. God sayes to lacoh, I will goe downe with Gen. 46. 4. 
thee into Egyp, and I will also surely bring thee up againe. 
God goes downe with a good man into the Grave, and will 
surely bring him up againe. When ? The Angel promised 
to returne to Abraham and Sarah, for the assurance of Gen.18. 10. 
the birth of Isaac, according to the time of life ; that is, 
in such time, as by nature a woman may have a childe. 
God will returne to us in the Grave, according to the 
time oj life ; that is, in such time, as he, by his gracious 
Decree, hath fixed for the Resurrection. And in the 
meane time, no more then the God-head departed from 
the dead body of our Saviour, in the grave, doth his 
power, and his presence depart from our dead bodies 
in that darknesse ; But that which Moses said to the 
whole Congregation, I say to you all, both to you that 
heare me, and to him that does not. All ye that did cleave Deut. 4. 4, 
unto the Lord your God, are alive, every one of you, this day ; 
Even hee, whom wee call dead, is ahve this day. In the 
presence of God, we lay him downe ; In the power of 
God, he shall rise ; In the person of Christ, he is risen 
already. And so into the same hands that have received 
his soule, we commend his body ; beseeching his blessed 
Spirit, that as our charity enclines us to hope confidently 
of his good estate, our faith may assure us of the same 

G 2 



84 A London Merchant. 

happinesse, In our owne behalfe ; And that for all our 
sakes, but especially for his own glory, he will be pleased 
to hasten the consummation of all, in that kingdome 
which that Son of God hath purchased for us, with the 
inestimable price of his incorruptible blood. Amen. 

48. Sickness. 

PUT all the miseries, that man is subject to, together, 
sicknesse is more then all. It is the immediate 
sword of God. Phalaris could invent a Bull ; and others 
have invented Wheels and Racks ; but no persecutor 
could ever invent a sicknesse or a way to inflict a sicknesse 
upon a condemned man : To a galley he can send him, 
and to the gallows, and command execution that hour ; 
but to a quartane fever, or to a gout, hee cannot condemn 
him. In poverty I lack but other things ; In banishment 
I lack but other men ; But in sicknesse, I lack my self. 
And, as the greatest misery of war, is, when our own 
Country is made the seat of the war ; so is it of affliction, 
when mine own Body is made the subject thereof. How 
shall I put a just value upon Gods great blessings of 
Wine, and Oyle, and Milke, and Honey, when my tast 
is gone, or of Liberty, when the gout fetters my feet ? 

49. Public Opinion, 

THE shame of men, is one bridle, that is cast upon us. 
It is a morall obduration, and in the suburbs, next 
doore to a spirituall obduration, to be Voyce-proofe, 
Censure-proofe, not to be afraid, nor ashamed, what 
the world sayes. He that relyes upon his Plaudo domi. 
Though the world hisse, I give my selfe a Plaudite at 



Public Opinion. 85 

home, I have him at my Table, and her in my bed, 
whom I would have, and I care not for rumor ; he that 
rests in such a Plaudite, prepares for a Tragedy, a Tragedy 
in the Amphitheater, the double Theater, this world, 
and the next too. 

SO. Joy, 

JOY is peace for having done that which we ought 
to have done .... To have something to doe, to 
doe it, and then to Rejoyce in having done it, to embrace 
a calling, to performe the Duties of that calling, to joy 
and rest in the peacefull testimony of having done so ; 
this is Christianly done, Christ did it ; Angelically done, 
Angels doe it ; Godly done, God does it. 

51. Women. 

FOR, howsoever some men out of a petulancy and 
wantonnesse of wit, and out of the extravagancy 
of Paradoxes, and such singularities, have called the 
faculties, and abilities of women in question, even in 
the roote thereof, in the reasonable and immortall soul, 
yet that one thing alone hath been enough to create 
a doubt, (almost an assurance in the negative) whether 
S. Ambroses Commentaries upon the Epistles of S. Paul, 
be truly his or no, that in that book there is a doubt 
made, whether the woman were created according to 
Gods Image ; Therefore, because that doubt is made 
in that book, the book it self is suspected not to have 
had so great, so grave, so constant an author as S. Ambrose 
was ; No author of gravity, of piety, of conversation in 
the Scriptures could admit that doubt, whether woman 
were created in the Image of God, that is, in possession 
of a reasonable and an immortall soul. 



86 Women. 

The faculties and abilities of the soul appeare best 
in affaires of State, and in Ecclesiasticall affaires ; in 
matter of government, and in matter of religion ; and 
in neither of these are we without examples of able 
women. For, for State affaires, and matter of govern- 
ment, our age hath given us such a Queen, as scarce any 
former King hath equalled ; And in the Venetian Story, 
I remember, that certain Matrons of that City were sent 
by Commission, in quality of Ambassadours, to an 
Empresse with whom that State had occasion to treate ; 
And in the Stories of the Eastern parts of the World, 
it is said to be in ordinary practise to send women for 
Ambassadours. And then, in matters of Religion, 
women have evermore had a great hand, though some- 
times on the left, as well as on the right hand. Sometimes 
their abundant wealth, sometimes their personall affec- 
tions to some Church-men, sometimes their irregular 
and indiscreet zeale hath made them great assistants 

Hieron. of great Heretiques ; as S. Hierome tels us of Helena to 
Simon Magus, and so was Lucilia to Donatus, so another 
to Mahomet, and others to others. But so have they been 
also great instruments for the advancing of true Religion, 

Acts 17. 4 as S. Paul testifies in their behalf, at Thessolonica, Of 
the chiefe zuomen, not a few ; Great, and Many. For, 
many times women have the proxies of greater persons 
then themselves, in their bosomes ; many times women 
have voices, where they should have none ; many times 
the voices of great men, in the greatest of Civill, or 
Ecclesiasticall AssembUes, have been in the power and 
disposition of women. . . . 

Women of quality may be up and ready early enough 



Women. 87 

for Gods service, if they will. If they be not, let them 
but seriously aske themselves that question, whether 
upon no other occasion, no entertainment, no visit, no 
letter to or from another, they could have made more 
haste ; And if they finde they could, I must say in that 
case, as TertuUian said. They have put God and that man TertuL 
into the balance, and waighed them together, and found 
God too light. That Mighty, that waighty, that pon- 
derous God, that blasts a State with a breath, that melts 
a Church with a looke, that molders a world with a touch, 
that God is waighed downe with that man ; That man, 
whose errand, if it be but conversation, is vanity, but, 
if it be sin, is nothing, waighs downe God. The world 
will needs thinke one of these Maries, {Magdalen) to 
have been guilty of such entertainments as these, of 
Incontinency, and of that in the lowest (that is, the 
highest) kinde, Prostitution ; perchance she was ; But, 
I would there were that necessity of thinking so, that 
because she was a Woman, and is called a sinner, therefore 
that must be her sin, as though they were capable of 
no other sin ; Alas, it is not so. There may be women, 
whom even another sin, the sin of Pride, and over- 
valuation of themselves may have kept from that sin, 
and yet may well be called sinners too ; There may be 
found women, whom only their scorne of others, hath 
kept honest, and yet are sinners, though not in that sin. 

52. Cosmetics. 

CERTAINLY the limits of adorning and beautifying 
the body are not so narrow, so strict, as by some 
sowre men they are sometimes conceived to be. Differ- 



88 Cosmetics. 

ences of Ranks, of Ages, of Nations, of Customes, make 
great diflferences in the enlarging, or contracting of these 
limits, in adorning the body ; and that may come neare sin 
at some time, and in some places, which is not so alwaies, 
nor every where. Amongst the women there, the Jewish 
women, it was so generall a thing to helpe themselves 
with aromaticall Oyles, and liniments, as that that which 
is said by the Prophets poore Widow, to the Prophet 
2 King. 4. Elisha, That she had nothing in the house hut a fot oj Oyle, 
is very properly by some collected from the Originall 
word, that it was not Oyle for meate, but Oyle for 
unction, aromaticall Oyle, Oyle to make her looke better ; 
she was but poore, but a Widow, but a Prophets Widow, 
(and likely to be the poorer for that) yet she left not that. 
We see that even those women, whom the Kings were 
to take for their Wives, and not for Mistresses, (which 
is but a later name for Concubines) had a certaine, and 
a long time assigned to be prepared by these aromaticall 
unctions, and liniments for beauty. Neither do those 
that consider, that when Abraham was afraid to lose his 
wife Sara in Egypt, and that every man that saw her, 
would fall in love with her, Sara was then above three- 
score ; And when the King Abimelech did fall in love 
with her, and take her from Abraham^ she was fourescore 
and ten, they doe not assigne this preservation of her 
complexion, and habitude to any other thing, then the 
use of those unctions, and liniments, which were ordinary 
to that Nation. But yet though the extent and Umit of 
this adorning the body, may be larger then some austere 
persons will allow, yet it is not so large, as that it should be 
limited onely, by the intention and purpose of them that 



Cosmetics. 89 

doe it ; So that if they that beautifie themselves, meane 
no harme in it, therefore there should be no harme 
in it ; for, except they could as well provide, that others 
should take no harme, as that they should meane no 
harme, they may participate of the fault. And since 
we finde such an impossibility in rectifying and governing 
our owne senses, (we cannot take our owne eye, nor stop 
our owne eare, when we would) it is an unnecessary, 
and insupportable burden, to put upon our score, all the 
lascivious glances, and the Hcentious wishes of other 
persons, occasioned by us, in over-adorning our selves. 

53. The Skin, 

C1ORRUPTION in the skin, says lob ; In the outward In pelU, 
beauty. These be the Records of veHm, these be 
the parchmins, the endictments, and the evidences that 
shall condemn many of us, at the last day, our own skins ; 
we have the book of God, the Law, written in our own 
hearts ; we have the image of God imprinted in our 
own souls ; wee have the character, and seal of God 
stamped in us, in our baptism ; and, all this is bound 
up in this velim, in this parchmin, in this skin of ours, 
and we neglect book, and image, and character, and 
seal, and all for the covering. It is not a clear case, if 
we consider the originall words properly, That lesahel 2 i?^g.9.3o. 
did paint ; and yet all translators, and expositors have 
taken a just occasion, out of the ambiguity of those 
words, to cry down that abomination of painting. It 
is not a clear case, if we consider the propriety of the 
words. That Ahsolon was hanged by the hair of the head ; 2 5am.i8.9. 
and yet the Fathers and others have made use of that 



90 The Skin. 

indlfferency, and verisimilitude, to explode that abomina- 
tion, of cherishing and curHng haire, to the enveagUng, 
and ensnaring, and entangling of others ; ludicium 

Hieron. patietUT (Sternum^ says ^aint Hlerome, Thou art guilty of 
a murder, though no body die ; Quia vinum attulisti, si 
fuisset qui bibisset ; Thou hast poyson'd a cup, if any 
would drink, thou hast prepar'd a tentation, if any would 

Tertul. swallow it. Teriullian thought he had done enough, 
when he had writ his book De Habitu muliebri, against 
the excesse of women in clothes, but he was fain to adde 
another with more vehemence, De cultu foeminarum, 
that went beyond their clothes to their skin. And he 
concludes, Illud ambitionis crimen, there's vain-glory 
in their excesse of clothes, but. Hoc prostitutionis, there's 
prostitution in drawing the eye to the skin. Pliny says, 
that when their thin silke stufEes were first invented at 
Rome, Excogitatum ad fceminas denudandas ; It was but 
an invention that women might go naked in clothes, 
for their skins might bee seen through those clothes, 
those thinne stuffes : Our women are not so careful!, 
but they expose their nakednesse professedly, and paint 
it, to cast bird-Hme for the passengers eye. Beloved, 
good dyet makes the best Complexion, and a good 
Conscience is a continuall feast ; A cheerfull heart makes 
the best blood, and peace with God is the true cheerful- 
nesse of heart. Thy Saviour neglected his skin so much, 
as that at last, hee scarce had any ; all was torn with the 
whips, and scourges ; and thy skin shall come to that 
absolute corruption, as that, though a hundred years 
after thou art buryed, one may find thy bones, and say, 
this was a tall man, this was a strong man, yet we shall 



The Skin. 91 

soon be past saying, upon any relique of thy skinne, This 
was a fair man ; Corruption seises the skinne, all out- 
ward beauty quickly, and so it does the body, the whole 
frame and constitution, which is another consideration ; 
After my skinne, my Body. 

If the whole body were an eye, or an ear, where were the In corpore. 
body, says Saint Paul ; but, when of the whole body 
there is neither eye nor ear, nor any member left, where 
is the body ? And what should an eye do there, where 
there is nothing to be seen but loathsomnesse ; or a nose 
there, where there is nothing to be smelt, but putre- 
faction ; or an ear, where in the grave they doe not 
praise God ? Doth not that body that boasted but 
yesterday of that priviledge above all creatures, that it 
onely could goe upright, lie to day as flat upon the earth 
as the body of a horse, or of a dogge ? And doth it not 
to morrow lose his other priviledge, of looking up to 
heaven ? Is it not farther remov'd from the eye of 
heaven, the Sunne, then any dogge, or horse, by being 
cover'd with the earth, which they are not ? Painters 
have presented to us with some horrour, the sceleton, 
the frame of the bones of a mans body ; but the state 
of a body, in the dissolution of the grave, no pencil can 
present to us. 

54. Mud Walls. 

BEHOLD God hath walled us with mud walls, and 
wet mud walls, that waste away faster, then God 
meant at first, they should. And by sinnes, this flesh, 
that is but the loame and plaster of thy Tabernacle, 
thy body, that, all, that, that in the intire substance is 



92 Mud Walls. 

corrupted. Those Gummes, and spices, wliich should 
embalme thy flesh, when thou art dead, are spent upon 
that diseased body whilest thou art ahve : Thou seemest, 
in the eye of the world, to walk in silks^ and thou doest 
but walke in searcloth ; Thou hast a desire to please 
some eyes, when thou hast much to doe, not to displease 
every Nose ; and thou wilt solicite an adulterous entrance 
into their beds, who, if they should but see thee goe into 
thine own bed, would need no other mortification, nor 
answer to thy sohcitation. Thou pursuest the works 
of the flesh, and hast none, for thy flesh is but dust held 
together by plaisters : Dissolution and putrefaction is 
gone over thee alive ; Thou hast over liv'd thine own 
death, and art become thine own ghost, and thine own 
heU. 

55. Ignorance, 

THE Schooles have made so many Divisions, and sub- 
divisions, and re-divisions, and post-divisions of 
Ignorance, that there goes as much learning to under- 
stand ignorance, as knowledg. One, much elder then al 
they, & elder (as some will have it) then any but some of 
the first Secretaries of the Holy Ghost in the Bible, that 
is Trismegistus, hath said as much as all, Nequitia animis 
Ignorantia, Ignorance is not onely the drousinesse, the 
silhnesse, but the wickednesse of the soule : Not onely 
dis-estimation in this world, and damnification here, but 
damnation in the next world, proceeds from ignorance. 
And yet, here in this world, knowledge is but as the 
earth, and ignorance as the Sea ; there is more sea then 
earth, more ignorance then knowledge ; and as if the sea 
do gaine in one place, it loses in another, so is it with 



Ignorance. 93 

knowledge too ; if new things be found out, as many, 
and as good, that were knowne before, are forgotten and 
lost. What Anatomist knovves the body of man thorowly, 
or what Casuist the soule ? What Politician knowes the 
distemper of the State thorowly ; or what Master, the 
disorders of his owne family ? Princes glory in Arcanis, 
that they have secrets which no man shall know, and, God 
knowes, they have hearts which they know not themselves ; 
Thoughts and purposes indigested fall upon them and 
surprise them. It is so in naturall, in morall, in civill 
things ; we are ignorant of more things then we know ; 
And it is so in divine and supernaturall things too ; for, 
for them, the Scripture is our onely hght, and of the 
Scripture, S. Augustine professes, Plura se nescire quam 
scire, That there are more places of Scripture, that he 
does not, then that he does understand. 

Hell is darknesse ; & the way to it, is the cloud of 
Ignorance ; hell it self is but condensed Ignorance, 
multiplied Ignorance. 

56. The Imperfection of Knowledge, 

HOW imperfect is all our knowledge ? What one 
thing doe we know perfectly ? Whether wee consider 
Arts, or Sciences, the servant knows but according to 
the proportion of his Masters knowledge in that Art, and 
the Scholar knows but according to the proportion of 
his Masters knowledge in that Science ; Young men 
mend not their sight by using old mens Spectacles ; and 
yet we looke upon Nature, but with Aristotles Spectacles, 
and upon the body of man, but with Galens, and upon 
the frame of the world, but with Ptolomies Spectacles. 



94 The Imperfection of Knowledge. 

Almost all knowledge is rather like a child that is embalmed 
to make Mummy, then that is nursed to make a Man ; 
rather conserved in the stature of the first age, then growne 
to be greater ; And if there be any addition to knowledge, 
it is rather a new knowledge, then a greater knowledge ; 
rather a singularity in a desire of proposing something 
that was not knowne at all before, then an emproving, 
an advancing, a multiplying of former inceptions ; and 
by that meanes, no knowledge comes to be perfect. One 
Philosopher thinks he is dived to the bottome, when he 
sayes, he knows nothing but this. That he knows nothing ; 
and yet another thinks, that he hath expressed more 
knowledge then he, in saying. That he knows not so m.uch 
as that, That he knows nothing. S. Paul found that to 
be all knowledge. To know Christ ; And Mahomet 
thinks himselfe wise therefore, because he knows not, 
acknowledges not Christ, as S. Paul does. Though a man 
knew not, that every sin casts another shovell of Brimstone 
upon him in Hell, yet if he knew that every riotous feast 
cuts off a year, and every wanton night seaven years of 
his seventy in this world, it were some degree towards 
perfection in knowledge. He that purchases a Mannor, 
will thinke to have an exact Survey of the Land : But 
who thinks of taking so exact a survey of his Conscience, 
how that money was got, that purchased that Mannor ? 
We call that a mans meanes, which he hath ; But that is 
truly his meanes, what way he came by it. And yet how 
few are there, (when a state comes to any great propor- 
tion) that know that ; that know what they have, what 
they are worth ? We have seen great Wills, dilated into 
glorious uses, and into pious uses, and then too narrow 



The Imperfection of Knowledge. 95 

an estate to reach to it ; And we have seen Wills, where 
the Testator thinks he hath bequeathed all, and he hath 
not knowne halfe his own worth. When thou knowest 
a wife, a sonne, a servant, a friend no better, but that 
that wife betrayes thy bed, and that sonne thine estate, 
and that servant thy credit, and that friend thy secret, 
what canst thou say thou knowest ? 

57. Change of Mind, 

rHET changed their minds, and said, That he was 
a God, Acts xxviii. 6. . . . Neither have these men of 
Malta (consider them in what quality you will) so much 
honour afforded them, in the Originall, as our translation 
hath given them. We say, they changed their minds ; the 
Original says only this, they changed, and no more. Alas, 
they, we, men of this world, wormes of this dunghil, 
whether Basihsks or Wind wormes, whether Scarabs or 
Silkworms, whether high or low in the world, have no 
minds to change. The Platonique Philosophers did not 
only acknowledge Animd in homine, a soule in man, but 
Mentem in anima, a minde in the soul of man. They 
meant by the minde, the superiour faculties of the soule, 
and we never come to exercise them. Men and women 
call one another inconstant, and accuse one another of 
having changed their minds, when, God knowes, they have 
but changed the object of their eye, and seene a better 
white or red. An old man loves not the same sports that 
he did when he was young, nor a sicke man the same 
meats that hee did when hee was well ; But these men have 
not changed their mindes ; The old man hath changed 
his fancy, and the sick man his taste ; neither his minde. 



96 Change of Mind. 

The Mind implies consideration, deliberation, con- 
clusion upon premisses ; and wee never come to that ; 
wee never put the soule home ; wee never bend the soule 
up to her height ; we never put her to a tryall what she 
is able to doe towards discerning a tentation, what towards 
resisting a tentation, what towards repenting a tentation ; 
we never put her to tryall what she is able to doe by her 
naturall faculties, whether by them shee cannot be as 
good as a Plato, or a Socrates, who had no more but those 
naturall faculties ; what by vertue of Gods generall 
grace, which is that providence, in which he inwraps 
all his creatures, whether by that she cannot know her 
God, as well as the Oxe knowes his Crib, and the Stork 
her nest ; what by vertue of those particular graces, 
which God offers her in his private inspirations at home, 
and in his publique Ordinances here, whether by those 
she cannot be as good an houre hence, as she is now ; 
and as good a day after, as that day that she receives 
the Sacrament ; we never put the soule home, we never 
bend the soule up to her height ; and the extent of the 
soule is this minde. When David speaks of the people, 
PsaL 2. 2. he sayes. They imagine a vaine thing ; It goes no farther, 
then to the fancy, to the imagination ; it never comes 
so neare the minde, as Consideration, Reflection, Examina- 
tion, they onely imagine, fancy a vain thing, which is 
but a waking dreame, for the fancy is the seat, the scene, 
the theatre of dreames. 



Reason and Faith. 97 

58. Reason and Faith, 

THEY had a precious composition for lamps, amongst 
the ancients, reserved especially for Tombes, which 
kept light for many hundreds of yeares ; we have had 
in our age experience, in some casuall openings of ancient 
vaults, of finding such lights, as were kindled, (as appeared 
by their inscriptions) fifteen or sixteen hundred years 
before ; but, as soon as that light comes to our light, it 
vanishes. So this eternall, and this supernaturall light, 
Christ and faith, enhghtens, warmes, purges, and does 
all the profitable offices of fire, and light, if we keep it 
in the right spheare, in the proper place, (that is, if wee 
consist in points necessary to salvation, and revealed in 
the Scripture) but when wee bring this light to the 
common light of reason, to our inferences, and conse- 
quencies, it may be in danger to vanish it selfe, and 
perchance extinguish our reason too ; we may search 
so far, and reason so long oi faith and grace, as that we 
may lose not onely them, but even our reason too, and 
sooner become mad then good. Not that we are bound 
to believe any thing against reason, that is, to believe, 
we know not why. It is but a slacke opinion, it is not 
Beliefe, that is not grounded upon reason. He that 
should come to a Heathen man, a meere naturall man, 
uncatechized, uninstructed in the rudiments of the 
Christian Religion, and should at first, without any 
preparation, present him first with this necessitie ; Thou 
shalt burn in fire and brimstone eternally, except thou 
beheve a Trinitie of Persons, in an unitie of one God, 
Except thou believe the Incarnation of the second 

2025*3 H 



98 Reason and Faith. 

Person of the Trinitie, the Sonne of God, Except thou 
believe that a Virgine had a Sonne, and the same Sonne 
that God had, and that God was Man too, and being 
the immortall God, yet died, he should be so farre from 
working any spirituall cure upon this poore soule, as 
that he should rather bring Christian Mysteries into 
scorne, then him to a beliefe. For, that man, if you 
proceed so, Believe all, or you burne in Hell, would 
finde an easie, an obvious way to escape all ; that is, 
first not to believe Hell it selfe, and then nothing could 
binde him to believe the rest. 

The reason therefore of Man, must first be satisfied ; 
but the way of such satisfaction must be this, to make 
him see, That this World, a frame of so much harmony, 
so much concinnitie and conveniencie, and such a corre- 
spondence, and subordination in the parts thereof, must 
necessarily have had a workeman, for nothing can make 
it selfe : That no such workeman would deliver over 
a frame, and worke, of so much Majestic, to be governed 
by Fortune, casually, but would still retain the Adminis- 
tration thereof in his owne hands : That if he doe so, 
if he made the World, and sustaine it still by his watchfuU 
Providence, there belongeth a worship and service to 
him, for doing so : That therefore he hath certainly 
revealed to man, what kinde of worship, and service, 
shall be acceptable to him : That this manifestation of 
his Will, must be permanent, it must be written, there 
must be a Scripture, which is his Word and his Will : 
And that therefore, from that Scripture, from that 
Word of God, all Articles of our BeHefe are to bee drawne. 

If then his Reason confessing all this, aske farther 



Reason and Faith. 99 

proofe, how he shall know that these Scriptures accepted 
by the Christian Church, are the true Scriptures, let 
him bring any other Booke which pretendeth to be the 
Word of God, into comparison with these ; It is true* 
we have not a Demonstration ; not such an Evidence as 
that one and two, are three, to prove these to be Scrip- 
tures of God ; God hath not proceeded in that manner, 
to drive our Reason into a pound, and to force it by 
a peremptory necessitie to accept these for Scriptures, 
for then, here had been no exercise of our Will, and our 
assent, if we could not have resisted. But yet these 
Scriptures have so orderly, so sweet, and so powerfull 
a working upon the reason, and the understanding, as if 
any third man, who were utterly discharged of all pre- 
conceptions and anticipations in matter of ReHgion, 
one who were altogether neutrally disinteressed, uncon- 
cerned in either party, nothing towards a Turke, and as 
Httle toward a Christian, should heare a Christian pleade 
for his Bible, and a 7urke for his Alcoran, and should 
weigh the evidence of both ; the Majesty of the Style, 
the punctuall accomplishment of the Prophecies, the 
harmony and concurrence of the foure Evangelists, the 
consent and unanimity of the Christian Church ever 
since, and many other such reasons, he would be drawne 
to such an Historicall, such a Grammatical!, such a 
Logicall beliefe of our Bible, as to preferre it before any 
other, that could be pretended to be the Word of God. 
He would believe it, and he would know why he did so. 
For let no man thinke that God hath given him so much 
ease here, as to save him by beheving he knoweth not 
what, or why. Knowledge cannot save us, but we cannot 

H 2 



100 Reason and Faith. 

be saved without Knowledge ; Faith is not on this 
side Knowledge, but beyond it ; we must necessarily 
come to Knowledge first, though we must not stay at 
it, when we are come thither. For, a regenerate Chris- 
tian, being now a new Creature, hath also a new facultie 
of Reason : and so beheveth the Mysteries of Religion, 
out of another Reason, then as a meere naturall Man, 
he believed naturall and morall things. He believeth 
them for their own sake, by Faith, though he take 
Knowledge of them before, by that common Reason, 
and by those humane Arguments, which worke upon 
other men, in naturall or morall things. Divers men may 
walke by the Sea side, and the same beames of the Sunne 
giving Hght to them all, one gathereth by the benefit of 
that light pebles, or speckled shells, for curious vanitie, 
and another gathers precious Pearle, or medicinal! Ambar, 
by the same light. So the common light of reason 
illumins us all ; but one imployes this light upon the 
searching of impertinent vanities, another by a better 
use of the same light, finds out the Mysteries of Religion ; 
and when he hath found them, loves them, not for the 
lights sake, but for the naturall and true worth of the 
thing it self. Some men by the benefit of this light of 
Reason, have found out things profitable and usefull 
to the whole world ; As in particular, Printing, by which 
the learning of the whole world is communicable to one 
another, and our minds and our inventions, our wits 
and compositions may trade and have commerce together, 
and we may participate of one anothers understandings, 
as well as of our Clothes, and Wines, and Oyles, and other 
Merchandize : So by the benefit of this hght of reason, 



Reason and Faith. loi 

they have found out Artillery, by which wanes come to 
quicker ends then heretofore, and the great expence of 
bloud is avoyded : for the numbers of men slain now, 
since the invention of Artillery, are much lesse then before, 
when the sword was the executioner. Others, by the 
benefit of this Hght have searched and found the secret 
corners of gaine, and profit, wheresoever they lie. They 
have found wherein the weakenesse of another man 
consisteth, and made their profit of that, by circum- 
venting him in a bargain : They have found his riotous, 
and wasteful! inclination, and they have fed and fomented 
that disorder, and kept open that leake,to their advantage, 
and the others mine. They have found where was the 
easiest, and most accessible way, to sollicite the Chastitie 
of a woman, whether Discourse, Musicke, or Presents, 
and according to that discovery, they have pursued 
hers, and their own eternal! destruction. By the benefit 
of this light, men see through the darkest, and most 
impervious places, that are, that is, Courts of Princes, 
and the greatest Officers in Courts ; and can submit 
themselves to second, and to advance the humours of 
men in great place, and so make their profit of the 
weakenesses which they have discovered in these great 
men. All the wayes, both of Wisdome, and of Craft lie 
open to this light, tliis light of natural! reason : But 
when they have gone all these wayes by the benefit 
of this light, they have got no further, then to have 
walked by a tempestuous Sea, and to have gathered 
pebles, and speckled cockle shells. Their hght seems to 
be great out of the same reason, that a Torch in a misty 
night, seemeth greater then in a clear, because it hath 



102 Reason and Faith. 

kindled and inflamed much thicke and grosse Ayre round 
about it. So the light and wisedome of worldly men, 
seemeth great, because he hath kindled an admiration, 
or an applause in Aiery flatterers, not because it is so 
in deed. 

But, if thou canst take this light of reason that is in 
thee, this poore snuffe, that is almost out in thee, thy 
faint and dimme knowledge of God, that riseth out of 
this light of nature, if thou canst in those embers, those 
cold ashes, finde out one small coale, and wilt take the 
paines to kneell downe, and blow that coale with thy 
devout Prayers, and light thee a little candle, (a desire 
to reade that Booke, which they call the Scriptures, and 
the Gospell, and the Word of God ;) If with that little 
candle thou canst creep humbly into low and poore 
places, if thou canst finde thy Saviour in a Manger, and 
in his swathing clouts, in his humiliation, and blesse God 
for that beginning, if thou canst finde him flying into 
Egypt, and finde in thy selfe a disposition to accompany 
him in a persecution, in a banishment, if not a bodily 
banishment, a locall banishment, yet a reall, a spirituall 
banishment, a banishment from those sinnes, and that 
sinnefull conversation, which thou hast loved more then 
thy Parents, or Countrey, or thine owne body, which 
perchance thou hast consumed, and destroyed with that 
sinne ; if thou canst finde him contenting and containing 
himselfe at home in his fathers house, and not breaking 
out, no not about the worke of our salvation, till the 
due time was come, when it was to be done. And if 
according to that example, thou canst contain thy selfe 
in that station and vocation in which God hath planted 



Reason and Faith. 103 

thee, and not, through a hasty and precipitate zeale^ 
breake out to an imaginary, and intempestive, and 
unseasonable Reformation, either in CiviU or Ecclesiasticall 
businesse, which belong not to thee ; if with this little 
poore light, these first degrees of Knowledge and Faith, 
thou canst follow him into the Garden, and gather up 
some of the droppes of his precious Bloud and sweat, 
which he shed for thy soule, if thou canst follow him to 
Jerusalem, and pick up some of those teares, which he 
shed upon that City, and upon thy soule ; if thou canst 
follow him to the place of his scourging, and to his 
crucifying, and provide thee some of that balme, which 
must cure thy soule ; if after all this, thou canst turne 
this little light inward, and canst thereby discerne where 
thy diseases, and thy wounds, and thy corruptions are, 
and canst apply those teares, and blood and balme to 
them, (all this is. That if thou attend the Hght of natural] 
reason, and cherish that, and exalt that, so that that 
bring thee to a love of the Scriptures, and that love to 
a beleefe of the truth thereof, and that historic all faith 
to z. faith of application, of appropriation, that as all those 
things were certainly done, so they were certainly done/or 
thee) thou shalt never envy the lustre and glory of the great 
lights of worldly men, which are great by the infirmity of 
others, or by their own opinion, great because others think 
them great, or because they think themselves so, but thou 
shalt finde, that howsoever they magnifie their lights, their 
wit, their learning, their industry, their fortune, their 
favour, and sacrifice to their owne nets, yet thou shalt see, Uahak i. 
that thou by thy small Hght hast gathered Pearle and 
Amber, and they by their great lights nothing but shels 



104 Reason and Faith. 

and pebles ; they have determined the light of nature, 
upon the booke of nature, this world, and thou hast carried 
the light of nature higher, thy naturall reason, and even 
humane arguments, have brought thee to reade the 
Scriptures, and to that love, God hath set to the scale of 
faith. Their Hght shall set at noone ; even in their 
heighth, some heavy crosse shall cast a damp upon their 
soule, and cut off all their succours, and devest them of 
all comforts, and thy light shall grow up, from a Jaire 
hope, to a modest assurance and infallibility, that that 
light shall never go out, nor the works of darknesse, nor 
the Prince of darknesse ever prevaile upon thee, but as 
thy Hght of reason is exalted hy faith here, so thy Hght of 
faith shall be exalted into the light of glory, and fruition 
in the Kingdome of heaven. Before the sunne was made, 
there was a light which did that office of distinguishing 
night and day ; but when the sunne was created, that 
did all the offices of the former light, and more. Reason 
is that first, and primogeniall light, and goes no farther 
in a naturall man ; but in a man regenerate by faith, 
that light does all that reason did, and more ; and aU his 
Morall, and Ci-uill, and Domestique, and indifferent 
actions, (though they be never done without Reason) 
yet their principall scope, and marke is the glory of God, 
and though they seeme but Morall, or Civill, or domestique, 
yet they have a deeper tincture, a heavenly nature, 
a relation to God. in them. 



True Knowledge, 105 

59. 7Tue Knowledge. 

BLESSED are they that inanimate all their knowledge, 
consummate all in Christ Jesus. The University 
is a Paradise, Rivers of knowledge are there, Arts and 
Sciences flow from thence. Counsell Tables are Horti 
conclusi, (as it is said in the Canticles) Gardens that are 
walled in, and they are Fontes signati, Wells that are 
sealed up ; bottomlesse depths of unsearchable Counsels 
there. But those Aquce quietudinum, which the Prophet 
speaks of, The waters of rest, they flow a magistro bono, 
from this good master, and flow into him again ; All 
knowledge that begins not, and ends not with his glory, 
is but a giddy, but a vertiginous circle, but an elaborate 
and exquisite ignorance. 

60. Terrible Things, 

IN the frame and constitution of al Rehgions, these 
Materials, these Elements have ever entred ; Some 
words of a remote signification, not vulgarly understood,, 
some actions of a kinde of halfe-horror and amazement, 
some places of reservation and retirednesse, and appro- 
priation to some sacred persons, and inaccessible to all 
others. Not to speake of the services, and sacrifices of 
the Gentiles, and those selfe-manglings and lacerations 
of the Priests of Isis, and of the Priests of Baal, (faintly 
counterfaited in the scourgings and flagellations in the 
Roman Church) In that very discipline which was 
dehvered from God, by Moses, the service was full of 
mysterie, and horror, and reservation. By terrible things, 
(Sacrifices of blood in manifold effusions) God answered 



io6 Terrible Things. 

them, then. So, the matter of Doctrine was delivered 
mysteriously, and with much reservation, and in-intelH- 
giblenesse, as Tertullian speaks. The Joy and Glory 
of Heaven was not easily understood by their temporall 
abundances of Milke, and Honey, and Oyle, and Wine ; 
and yet, in these (and scarce any other way) was Heaven 
presented, and notified to that people by Moses. Christ, 
a Messias, a Saviour of the World, by shedding his blood 
for it, was not easily discerned in their Types and Sacri- 
fices ; And yet so, and scarce any other way was Christ 
Eos.i2.io. revealed unto them. God sayes, / have multiplied visions, 
and used similitudes, by the ministery of the Prophets. 
They were Visions, they were Simihtudes, not plaine and 
evident things, obvious to every understanding, that God 
led his people by. . . . 

So that God in the Old, and Christ in the New Testa- 
ment, hath conditioned his Doctrine, and his Religion 
(that is, his outward worship) so, as that evermore there 
should be preserved a Majesty, and a reverentiall feare, 
and an awfull discrimination of Divine things from 
Civill, and evermore something reserved to be inquired 
after, and laid up in the mouth of the Priest, that the 
People might acknowledge an obligation from him, in 
the exposition, and application thereof. Nay, this way 
of answering us by terrible things, (that is, by things 
that imprint a holy horror, and a ReHgious reverence) is 
much more in the Christian Church, then it can have 
beene in any other Religion ; Because, if wee consider 
the Jews, (which is the onely Religion, that can enter 
into any comparison with the Christian, in this kinde) 
yet, we looke more directly and more immediately upon 



Terrible Things. 107 

God in Christ, then the/ could, who saw him but by 
way of Prophecie, a future thing that should be done 
after ; we looke upon God, in History, in matter of fact, 
upon things done, and set before our eyes ; and so that 
Majesty, and that holy amazement, is more to us then 
ever it was to any other Religion, because we have 
a nearer approximation, and vicinity to God in Christ, 
then any others had, in any representions of their Gods ; 
and it is a more dazeling thing to looke upon the Sun, 
in a direct, then in an obHque or side line. And therefore, 
the love of God, which is so often proposed unto us, 
i3 as often seasoned with the feare of God ; nay, all our 
ReHgious affections are reduced to that one. To a reveren- 
tiall feare ; If he be a Master, he cals for feare, and, Mai. i. 6. 
If he be a Father, he calls for ho7tor ; And honour impHes 
a reverentiall feare. And that is the Art that David 
professes to teach, Artem timendi. Come ye children, and P3al.34.1a. 
hearken unto me, and I will teach you the feare of the Lord. 
That you thinke not Divinity an Occupation, nor 
Church-Service a recreation ; but still remember. That 
the God of our Salvation (God working in the Christian 
Church) will answer you ; but yet, by terrible things ; 
that is, by not being over-fellowly with God, nor over- 
homely vnth places, and acts of Rehgion ; which, it 
may be an advancement to your Devotion and edification, 
to consider, in some particulars in the Christian Church. 

And first, consider we it, in our manners, and conversa- Inmorlbm. 
tion. Christ sayes. Henceforth I call you not servants, ° "'S-i* 
but friends. But, howsoever Christ called him friend, 
that was come to the feast without the wedding garment, 
he cast him out, because he made no difference of that Mat.2«.Ta, 



io8 Terrible Things. 

place from another. First then, remember by what 
terrible things God answers thee in the Christian Church, 
when he comes to that round and peremptory issue, 
Marke 16. q^^ ^q^ crediderit, damnahitur, He that teleeves not every 
Article of the Christian faith, and with so stedfast a behef , 
as that he would dye for it, Damnabitur, (no modification, 
no mollification, no going lesse) He shal be damned. 
Consider too the nature of Excomunication, That it 
teares a man from the body of Christ Jesus ; That that 
man withers that is torne off, and Christ himselfe is 
wounded in it. Consider the insupportable penances 
that were laid upon sinners, by those penitentiall Canons, 
that went through the Church in those Primitive times ; 
when, for many sins which we passe through now, 
without so much as taking knowledge that they are sins, 
men were not admitted to the Communion all their 
lives, no, nor easily upon their death-beds. Consider 
how dangerously an abuse of that great doctrine of 
Predestination may bring thee to thinke, that God is 
bound to thee, and thou not bound to him, That thou 
maiest renounce him, and he must embrace thee, and 
so make thee too famiHar with God, and too homely 
with Religion, upon presumption of a Decree. Con- 
sider that when thou preparest any uncleane action, 
in any sinfull nakednesse, God is not onely present 
with thee in that roome then, but then tels thee. 
That at the day of Judgement thou must stand in 
his presence, and in the presence of all the World, 
not onely naked, but in that foule, and sinfull, 
and uncleane action of nakednesse, which thou com- 
mittedst then ; Consider all this and confesse, that for 



Terrible Things. 109 

matters of manners, and conversation, 7he God of thy 
Salvation answers thee by terrible things. And so it is 
also, if we consider Prayer in the Church. 

Gods House is the house of Prayer ; It is his Court of In orations. 
Requests ; There he receives petitions, there he gives 
Order upon them. And you come to God in his House, 
as though you came to keepe him company, to sit downe, 
and talke vdth him halfe an houre ; or you come as 
Ambassadors, covered in his presence, as though ye came 
from as great a Prince as he. You meet below, and there 
make your bargaines, for biting, for devouring Usury, and 
then you come up hither to prayers, and so make God 
your Broker. You rob, and spoile, and eat his people 
as bread, by Extortion, and bribery, and deceitful! 
waights and measures, and deluding oathes in buying 
and selling, and then come hither, and so make God 
your Receiver, and his house a den of Thieves. His 
house is Sanctum Sanctorum, The holiest of holies, and 
you make it onely Sanctuarium ; It should be a place 
sanctified by your devotions, and you make it onely 
a Sanctuary to priviledge Malefactors, A place that 
may redeeme you from the ill opinion of men, who must 
in charity be bound to thinke well of you, because they 
see you here. Offer this to one of your Princes, (as God 
argues in the Prophet) and see, if he will suffer his house 
to be prophaned by such uncivill abuses ; And, Terribilis Psal. 47- 3- 
Rex, The Lord most high is terrible, and a great King over 
all the earth ; and, Terribilis super omnes Deos, More 96. *, 

terrible then all other Gods. Let thy Master be thy god, 
or thy Mistresse thy god, thy Belly be thy god, or thy 
Back be thy god, thy fields be thy god, or thy chests be 



no Terrible Things. 

thy god, Terribilis super omnes Deos^ The Lord is terrible 

95- 3- above all gods, A great God, and a great King above all 

gods. You come, and call upon liim by his name here, But 

Dent 28.58, Magnum U terribile. Glorious and fear efull is the name of 
the Lord thy God. And, as if the Son of God were but 
the Son of some Lord, that had beene your Schoole- 
fellow in your youth, and so you continued a boldnesse 
to him ever after, so, because you have beene brought 
up with Christ from your cradle, and catechized in his 
name, his name becomes lesse reverend unto you. And 

Psal.111.4. Sanctum iff terribile, Holy, and reverend. Holy and 
terrible should his name be. 

61. The Fate of the Heathen, 

Fagani. AND as those blessed Fathers of tender bowels, 
XA- enlarged themselves in this distribution, and 
apportioning the mercy of God, that it consisted best 
with the nature of his mercy, that as his Saints had 
suffered temporall calamities in this world, in this world 
they should be recompenced with temporall abundances, 
so did they inlarge this mercy farther, and carry it even 
to the Gentiles, to the Pagans that had no knowledge 
of Christ in any estabhshed Church. You shall not 
finde a Trismegistus, a Numa Pompilius, a Plato, a Socrates, 
for whose salvation you shall not finde some Father, or 
some Ancient and Reverend Author, an Advocate. In 
which liberaHty of Gods mercy, those tender Fathers 
proceed partly upon that rule. That in Trismegistus, 
and in the rest, they finde evident impressions, and 
testimonies, that they knew the Son of God, and knew 
the Trinity ; and then, say they, why should not these 



The Fate of the Heathen. 1 1 1 

good men, beleeving a Trinity, be saved ? and partly 
they goe upon that rule, which goes through so many 
of the Fathers, Faciejtti quod in se est. That to that man 
who does as much as he can, by the light of nature, God 
never denies grace ; and then, say they, why should not 
these men that doe so be saved ? And, upon this ground, 
S. Dionyse, the Areopagite sayes. That from the beginning 
of the world, God hath called some men of all Nations, 
and of all sorts, by the ministry of Angels, though not 
by the ministry of the Church. To me, to whom God 
hath revealed his Son, in a Gospel, by a Church, there 
can be no way of salvation, but by applying that Son of 
God, by that Gospel, in that Church. Nor is there any 
other foundation for any, nor other name by which any 
can be saved, but the name of Jesus. But how this 
foundation is presented, and how this name of Jesus is 
notified to them, amongst whom there is no Gospel 
preached, no Church established, I am not curious in 
inquiring. I know God can be as mercifull as those 
tender Fathers present him to be ; and I would be as 
charitable as they are. And therefore humbly imbracing 
that manifestation of his Son, which he hath afforded 
me, I leave God, to his unsearchable waies of working 
upon others, without farther inquisition. 

62. ^he Church a Company. 

THE Key of David openeth and no man shutteth ; 
The Spirit of Comfort shineth upon us, and would 
not be blown out. Monasterie, and Ermitage, and 
Anchorate, and such words of singularitie are not Synonyma 
with those plurall words Concio, Ccetus, Ecclesia, Synagoga 



112 The Church a Company. 

^ Congregatio, in which words God delivereth himselfe 
to us. A Church is a Company, Religion is Religation, 
a binding of men together in one manner of Worship ; 
and Worship is an exteriour service ; and that exteriour 
service is the Venite exultemus^ to come and rejoyce 
in the presence of God. 



G 



63. God Proceeds Legally, 
OD proceeds legally ; Pubhcation before Judgement. 
God shall condemn no man, for not beleeving in 
Christ, to whom Christ was never manifested. 'TxV 
true, that God is said to have come to Eliah in that 
still small voice, and not in the strong wind, not in the 
1Reg.1g.12. Earth-quake, not in the Jire. So God says, Sibilabo 
Mat. lo.^-j'. populum meum, I will but hisse, I will but whisper for 
my people, and gather them so. So Christ tells us things 
in darknesse ; And so Christ speakes to us in our Ear ; And 
these low voices, and holy whisperings, and halfe-silences, 
denote to us, the inspirations of his Spirit, as his Spirit 
beares witnesse with our spirit ; as the Holy Ghost insinu- 
ates himselfe into our soules, and works upon us so, 
by his private motions. But this is not Gods ordinary 
way, to be whispering of secrets. The first thing that 
God made, was light-, The last thing, that he hath reserved 
to doe ; is the manifestation of the hght of his Essence 
in our Glorification. And for Publication of himselfe 
here, by the way, he hath constituted a Church, in 
a VisibiHty, in an eminency, as a City upon a hill ; And 
in this Church, his Ordinance is Ordinance indeed ; his 
Ordinance of preaching batters the soule, and by that 
breach, the Spirit enters ; His Ministers are an Earth- 



God Proceeds Legally. 113 

quakey and shake an earthly soule ; They are the sonnes 
of thunder, and scatter a cloudy conscience ; They are 
as the fall of waters, and carry with them whole Congrega- 
tions ; 3000 at a Sermon, 5000 at a Sermon, a whole 
City, such a City as Niniveh at a Sermon ; and they are 
as the roaring of a Lion, where the Lion of the tribe of 
Juda, cries down the Lion that seekes whom he may 
devour ; that is, Orthodoxall and fundamental! truths, 
are estabHshed against clamorous, and vociferant innova- 
tions. Therefore what Christ tels us in the darke, he 
bids us speake in the light ; and what he sales in our 
eare, he bids us preach on the house top. Nothing is 
Gospell, not Evangelium, good message, if it be not put 
into a Messengers mouth, and delivered by him ; nothing 
is conducible to his end, nor available to our salvation, 
except it be avowable doctrine, doctrine that may be 
spoke alowd, though it awake them, that sleep in their 
sinne, and make them the more froward, for being so 
awaked. 

God hath made all things in a Roundnesse, from the 
round superficies of this earth, which we tread here, to 
the round convexity of those heavens, w^^ (as long as 
they shal have any beeing) shall be our footstool, when 
we come to heaven, God hath wrapped up all things 
in Circles, and then a Circle hath no Angles ; there are 
no Corners in a Circle. Corner Divinity, clandestine 
Divinity are incompatible termes ; If it be Divinity, 
it is avowable. 7he heathens served their Gods in Temples, 
suh dio, vvdthout roofs or coverings, in a free opennesse ; 
and, where they could, in Temples made of Specular stone^ 
that was transparent as glasse, or crystall, so as they v/hich 

2025-3 I 



114 ^^^ Proceeds Legally. 

walked without in the streets, might see all that was done 
within. And even nature it self taught the natural! 
man, to make that one argument of a man truly religious, 
Aperto vivere voto. That he durst pray aloud, and let 
the world heare, what he asked at Gods hand ; which 
duty is best performed, when we joyne with the Congre- 
gation in publique prayer. Saint Augustine, hath made 
that note upon the Donatists, That they were Clancularii, 
clandestine Divines, Divines in Corners. And in Photius, 
we have such a note almost upon all Heretiques ; as 
the Nestorian was called Coluber, a snake, because though 
he kept in the garden, or in the meadow, in the Church, 
yet he lurked and lay hid, to doe mischief. And the 
Valentinian was called a Grashopper, because he leaped 
and skipped from place to place ; and that creature, the 
Grashopper, you may hear as you passe, but you shall 
hardly find him at his singing ; you may hear a Con- 
venticle Schismatick, heare him in his Pamphlets, heare 
him in his Disciples, but hardly surprize him at his 
exercise. Publication is a fair argument of truth. That 
tasts of Luthers holy animosity, and zealous vehemency, 
when he says, Audemus gloriari Christum a nobis prima 
vulgatum ; other men had made some attempts at 
a Reformation, and had felt the pulse of some persons, 
and some Courts, and some Churches, how they would 
relish a Reformation ; But Luther rejoyces with a holy 
exultation. That he first pubhshed it, that he first put 
the world to it. So the Apostles proceeded ; when they 
came in their peregrination, to a new State, to a new 
Court, to Rome it selfe, they did not enquire, how stands 
the Emperour affected to Christ, and to the preaching 



God Proceeds Legally. 115 

of his Gospel ; Is there not a Sister, or a Wife that might 
be wrought upon to further the preaching of Christ ? 
Are there not some persons, great in power and place, 
that might be content to hold a party together, by 
admitting the preaching of Christ ? This was not their 
way ; They only considered who sent them ; Christ 
Jesus : And what they brought ; salvation to every soul 
that embraced Christ Jesus. That they preached ; and 
still begunne with a Vce si non ; Never tell us of dis- 
pleasure, or disgrace, or detriment, or death, for preaching 
of Christ. For, woe be unto us, if we preach him not : 
And still they ended with a Qui non crediderit, Damnabitur, 
Never deceive your own souls. He, to whom Christ hath 
been preached, and beleeves not, shall be damned. All 
Divinity that is bespoken, and not ready made, fitted 
to certaine turnes, and not to generall ends ; And all 
Divines that have their soules and consciences, so disposed, 
as their Libraries may bee, (At that end stand Papists, 
and at that end Protestants, and he comes in in the 
middle, as neare one as the other) all these have a brackish 
taste ; as a River hath that comes near the Sea, so have 
they, in comming so neare the Sea of Rome. 

64. 7he Church. 

AS Waspes make combs, but empty ones, so do 
. Heretiques Churches, but frivolous ones, ineffectual! 
ones. And, as we told you before, That errors and 
disorders are as well in wayes, as in ends, so may we 
deprive our selves of the benefit of this judgement. The 
Church, as well in circumstances, as in substances, as 
well in opposing discipHne, as doctrine. The holy Ghost 

I 2 



ii6 The Church. 

reproves thee^ convinces thee, of judgement^ that is, offers 
thee the knowledge that such a Church there is ; A Jordan 
to wash thine originall leprosie in Baptisme ; A City 
upon a mountaine, to enhghten thee in the works of 
darknesse ; a continuall appHcation of all that Christ 
Jesus said, and did, and suffered, to thee. Let no soule 
say, she can have all this at Gods hands immediatly, 
and never trouble the Church ; That she can passe her 
pardon between God and her, without all these formaUties, 
by a secret repentance. It is true, beloved, a true 
repentance is never frustrate : But yet, if thou wilt 
think thy selfe a little Church, a Church to thy selfe, 
because thou hast heard it said. That thou art a little 
world, a world in thy selfe, that figurative, that meta- 
phoricall representation shall not save thee. Though 
thou beest a world to thy self, yet if thou have no more 
corn, nor oyle, nor milk, then growes in thy self, or 
flowes from thy self, thou wilt starve ; Though thou be 
a Church in thy fancy, if thou have no more scales of 
grace, no more absolution of sin, then thou canst give 

Gregor. thy self, thou wilt perish. Per solam Ecclesiam sacrificium 
libenter accipit Deus : Thou maist be a Sacrifice in thy 
chamber, but God receives a Sacrifice more cheerefully 
at Church. Sola, quce pro errantibus jiducialiter intercedity 
Only the Church hath the nature of a surety ; Howsoever 
God may take thine own word at home, yet he accepts 
the Church in thy behalfe, as better security. Joyne 

August. therefore ever with the Communion of Saints ; Et cum 
membrum sis ejus corporis, quod loquitur omnibus Unguis^ 
crede te omnibus Unguis loqui, Whilst thou art a member 
of that Congregation, that speaks to God with a thousand 



The Church. 117 

tongues, beleeve that thou speakest to God with all 
those tongues. And though thou know thine own 
prayers unworthy to come up to God, because thou 
liftest up to him an eye, which is but now withdrawne 
from a licentious glancing, and hands which are guilty 
yet of unrepented uncleannesses, a tongue that hath 
but lately blasphemed God, a heart which even now 
breaks the walls of this house of God, and steps home, 
or runs abroad upon the memory, or upon the new 
plotting of pleasurable or profitable purposes, though 
this make thee thinke thine own prayers uneffectuall, 
yet beleeve that some honester man then thy selfe stands 
by thee, and that when he prayes with thee, he prayes 
for thee ; and that, if there be one righteous man in 
the Congregation, thou art made the more acceptable 
to God by his prayers ; and make that benefit of this 
reproofe, this conviction of the holy Ghost, That he 
convinces thee De judicio, assures thee of an orderly 
Church estabHshed for thy rehefe, and that the appHca- 
tion of thy self to this judgement. The Church, shall 
enable thee to stand upright in that other judgement, 
the last judgement, which is also enwrapped in the 
signification of this word of our Text, ludgement, and 
is the conclusion for this day. 

As God begun all with judgement, (for he made all luduium 
things in measure, number, and waight) as he proceeded Sap.^ii, 
with judgement, in erecting a judiciall seat for our 
direction, and correction, the Church, so he shall end 
all with judgement, The finall, and general! judgement, 
at the Resurrection ; which he that beleeves not, beleeves 
nothing ; not God ; for. He that commeth to God (that Heb. ii. & 



ii8 The Church. 

makes any step towards him) must beleeve^ Deum remunera- 
torem^ God, and God in that notion, as he is a Rewarder ; 
Therefore there is judgement. But was this work left 
for the H0I7 Ghost ? Did not the naturall man that 
knew no Holy Ghost, know this ? Truly, all their 
fabulous Divinity, all their Mythology, their Minos, and 
their Rhadamanthus, tasted of such a notion, as a judge- 
ment. And yet the first planters of the Christian Religion 
found it hardest to fixe this roote of all other articles 
^hat Christ should, come againe to judgement. Miserable 
and froward men ! They would beleeve it in their fables, 
and would not beleeve it in the Scriptures ; They would 
beleeve it in the nine Muses, and would not beleeve it 
in the twelve Apostles ; They would beleeve it by Apollo, 
and they would not beleeve it by the Holy Ghost ; 
They would be saved Poetically, and fantastically, and 
would not reasonably, and spiritually ; By Copies, and 
not by Originals ; by counterfeit things at first deduced 
by their Authors, out of our Scriptures, and yet not by 
the word of God himself. 

65. Reverence in Church. 

THE rituall and ceremoniall, the outward worship 
of God, the places, the times, the manner of meet- 
ings, [which] are in the disposition of Christian Princes, 
and by their favours of those Churches, which are in their 
government : and not to rejoyce in the peacefuU exercise 
of those spirituall helps, not to be glad of them, is a trans- 
gression. Now the Prophet expresses this rejoycing thus, 
Venite exultemus, let us come and rejoyce. We must 
doe both. And therefore they who out of a thraldome to 



Reverence in Church. 119 

another Church abstaine from these places of these 

eiercises, that doe not come, or if they doe come, doe not 

re Joyce, but though they be here brought by necessity 

of law, or of observation, yet had rather they were in 

another Chappell, or at another kinde of service then 

in this : and they also who abstain out of imaginary 

defects in this church, & think they cannot perform 

Davids De profundis, they cannot call upon God out of 

the depth, except it be in a Conventicle in a cellar, nor 

acknowledge Solomons Excelsis Excelsior, that God is EccUs.s-^ 

higher then the highest, except it be in a Conventicle 

in a garret, & when they are here wink at the ornaments, 

& stop their ears at the musique of the Church, in which 

manner she hath always expressed her rejoycing in those 

helps of devotion ; or if there bee a third sort who 

abstain, because they may not be here at so much ease, 

and so much liberty, as at their own houses, all these are 

under this transgression. Are they in the Kings house 

at so much liberty as in their own ? and is not this the 

King of Kings house ? Or have they seene the King 

in his owne house, use that liberty to cover himselfe in 

his ordinary manner of covering, at any part of Divine 

Service ? Every Preacher will look, and justly, to have 

the Congregation uncovered at the reading of his Text : 

and is not the reading of the Lesson, at time of Prayer, 

the same Word of the same God, to be received with the 

same reverence ? The service of God is one entire 

thing ; and though we celebrate some parts with more, 

or with lesse reverence, some kneehng, some standing, 

yet if we afford it no reverence, we make that no part 

of Gods service. And therefore I must humbly intreat 



120 Reverence in Church. 

them, who make this Quire the place of their Devotion, 
to testifie their devotion by more outw^ard reverence 
there ; wee know our parts in this place, and we doe 
them ; why any stranger should think himself more 
priviledged in this part of Gods House, then we, I know 
not. I presume no man will mis-interpret this that I say 
here now ; nor, if this may not prevaile, mis-interpret 
the service of our Officers, if their continuing in that 
unreverent manner give our Officers occasion to warn 
them of that personally in the place, whensoever they 
see them stray into that uncomely negligence. They 
should not blame me now, they must not blame them 
then, when they call upon them for this reverence in 
this Quire ; neither truly can there be any greater 
injustice, then when they who will not do their duties, 
blame others for doing theirs. 

66, Going to Church, 

BETWEENE that fearefull occasion of comming to 
Church, which S. Augustine confesses and laments. 
That they came to make wanton bargaines with their 
eyes, and met there, because they could meet no where 
else ; and that more fearfull occasion of comming, when 
they came onely to elude the Law, and proceeding in 
their treacherous and traiterous reUgion in their heart, 
and yet communicating with us, draw God himselfe into 
their conspiracies, and to mocke us, make a mocke of God, 
and his religion too : betweene these two, this Hcencious 
comming, and this treacherous comming, there are many 
commings to Church, commings for company, for observa- 
tion, for musique : And all these indispositions are ill 



Going to Church. 121 

at prayers ; there they are unwholesome, but at the 
Sacrament, deadly : He that brings any collaterall 
respect to prayers, looses the benefit of the prayers of 
the Congregation ; and he that brings that to a Sermon, 
looses the blessing of Gods ordinance in that Sermon ; 
hee heares but the Logique, or the Retorique, or the 
Ethique, or the poetry of the Sermon, but the Sermon of 
the Sermon he heares not ; but he that brings this 
disposition to the Sacrament, ends not in the losse of 
a benefit, but he acquires, and procures his owne damna- 
tion. 

67. Prayer, 

1 BRING not a Star-chamber with me up into the 
Pulpit, to punish a forgery, if you counterfeit a zeale 
in coming hither now ; nor an Exchequer, to punish 
usurious contracts, though made in the Church ; nor 
a high Commission, to punish incontinencies, if they be 
promoted by wanton interchange of looks, in this place. 
Onely by my prayers, which he hath promised to accom- 
pany and prosper in his service, I can diffuse his over- 
shadowing Spirit over all the corners of this Congregation, 
and pray that Publican, that stands below afar off, and 
dares not lift up his eyes to heaven, to receive a chcarfull 
confidence, that his sinnes are forgiven him ; and pray- 
that Pharisee, that stands above, and onely thanks God, 
that he is not Hke other men, to believe himself to be. 
if not a rebellious, yet an unprofitable servant. 



122 Prayer. 

68. Prayer. 

PRAYER is our whole service to God. Earnest 
Prayer hath the nature of Importunity ; Wee 
presse, wee importune God in Prayer ; Yet that puts 
not God to a morosity, to a frowardnesse ; God flings 
not away from that ; Gods suffers that importunity, 
and more. Prayer hath the nature of Impudency ; Wee 
threaten God in Prayer ; as Gregor: Nazi: adventures 
to expresse it ; He saies, his Sister, in the vehemence 
of her Prayer, would threaten God, Et honesta quadam 
impudentia, egit impudentem ; She came, saies he, to 
a religious impudency with God, and to threaten him, 
that she would never depart from his Altar, till she had 
her Petition granted ; And God suffers this Impudency, 
and more. Prayer hath the nature of Violence ; In the 
publique Prayers of the Congregation, we besiege God, 
saies Tertul: and we take God Prisoner, and bring God 
to our Conditions ; and God is glad to be straitned by 
us in that siege. This Prophet here executes before, 
what the Apostle counsailes after. Pray incessantly ; 
Even in his singing he prayes ; And as S. Basil saies, 
Etiam somnia justorum preces sunt, A Good mans dreames 
are Prayers, he prayes, and not sleepily, in his sleepe, so 
Davids Songs are Prayers. 

69. 7 he ^ime of Prayer, 

THE comfort of being presented to God as innocent 
as Adarriy then when God breathed a soule into him, 
yea as innocent as Christ Jesus himselfe, when he breathed 
out his soule to God : oh how blessed is that soule that 



The Time of Prayer. 123 

enjoyes it, and how bold that tongue that goes about to 
expresse it ! This is the blessednesse which the godly 
attaine to by prayer, but not by every sudden Lord, Lord, 
or every occasionall holy interjection, but by serious 
prayer, invested, as with the former, so with that other 
circumstance that remains, In tempore opportuno, In a 
time when thou may est be found. 

This time is not those Horce stativce, Horce canoniccs. In tempore. 
those fixed houres in the Romane Church, where men 
are bound to certaine prayers at certaine houres. Not 
that it is inconvenient for men to binde themselves to 
certaine fixed times of prayer in their private Exercises ; 
and though not by such a vow, as that it shall be an 
impiety, yet by so solemne a purpose, as that it shall be 
a levity to breake it. I have known the greatest Christian 
Prince, (in Style and Title) even at the Audience of an 
Ambassador, at the sound of a Bell, kneele downe in 
our presence and pray ; and God forbid, he should be 
blamed for doing so ; But to place a merit in observing 
those times, as they doe, is not a right understanding of 
this time of finding. Nor is it those transitory and inter- 
locutory prayers, which out of custome and fashion we 
make, and still proceed in our sin ; when we pretend to 
speake to God, but like Comedians upon a stage, turne 
over our shoulder, and whisper to the Devill. ... 

The Manifestation of the Gospel, that is, the helpeS Prosperi- 
which God offers us, more then Jews, or Gentils, in the '^* 
Ministery of the Gospel, and the Ordinances of his 
Church, is the time of finding God ; And woe unto us, 
if we seeke him not whilest he affords us these helpes ; 
And then the time of affliction, when God threatens 



124 '^^^ Time of Prayer. 

to hide his face, but hath not yet hidden it, but awakens 
us by a calamity, is a time of finding God. But the best 
and the clearest time is in the Sun-shine, then when 
he appeares to us in the warme and chearefull splendor 
of temporall blessings upon us ; Then when thou hast 
a good estate, and good children to let it descend upon ; 
Then when thou hast good health, and a good profession 
to exercise thy strength, and thy labors in ; Then when 
the dishes upon thy table are doubled, and thy cup 
overflows, and the hungry and thirsty soules of the poore 
doe not onely feed upon the crums under thy table, and 
lick up the overflowings of thy cup, but divide dishes 
with thee, and enter into the midst of thy Bolls ; Then 
when thou hast temporall blessings, (that is Gods silver) 
and his grace to use those blessings well, (that is Gods 
gold) then is the best time of finding the Lord, for then 
he looks upon thee in the Sun-shine, and then thy 
thankfull acknowledgement of former blessings is the 
most effectuall prayer thou canst make, for the continu- 
ance, and enlargement of them. 

70. At Table and Bed, 

THEREFORE, beloved, since every master of a family, 
who is a Bishop in his house, should call his family 
together, to humble, and powre out their soules to God, 
let him consider, that when he comes to kneele at the 
side of his table, to pray, he comes to build a Church 
there ; and therefore should sanctifie that place, with 
a due, and penitent consideration how voluptuously 
he hath formerly abused Gods blessings at that place, 
how superstitiously, and idolatrously he hath fiatter'd 



At Table and Bed. 125 

and humour'd some great and useful ghests invited by 
him to that place, how expensively, he hath served his 
owne ostentation and vain-glory, by excessive feasts 
at that place, whilest Lazarus hath lien panting, and 
gasping at the gate ; and let him consider w^hat a danger- 
ous Mockery this is to Christ Jesus, if he pretend by 
kneeUng at that table, fashionally to build Christ a Church 
by that solemnity at the table side, and then crucifie 
Christ again, by these sinnes, w^hen he is sat at the table. 
When thou kneelest dov^^n at thy bed side, to shut up 
the day at night, or to beginne it in the morning, thy 
servants, thy children, thy little flock about thee, there 
thou buildest a Church too : And therefore sanctifie 
that place ; wash it with thy tears, and with a repentant 
consideration ; That in that bed thy children were 
conceived in sinne, that in that bed thou hast turned 
mariage which God afforded thee for remedy, and 
physique to voluptuosnesse, and licenciousnesse ; That 
thou hast made that bed which God gave thee for rest, 
and for reparation of thy weary body, to be as thy 
dwelling, and dehght, and the bed of idlenesse, and 
stupidity. 

71. Unconscious Prayer, 

THAT soule, that is accustomed to direct her selfe 
to God, upon every occasion, that, as a flowre at 
Sun-rising, conceives a sense of God, in every beame of 
his, and spreads and dilates it selfe towards him, in 
a thankfulnesse, in every small blessing that he sheds 
upon her ; that soule, that as a flowre at the Suns 
declining, contracts and gathers in, and shuts up her 



126 Unconscious Prayer. 

selfe, as though she had received a blow, when soever she 
heares her Saviour wounded by a oath, or blasphemy, 
or execration ; that soule, who, whatsoever string be 
strucken in her, base or treble, her high or her low 
estate, is ever tun'd toward God, that soule prayes 
sometimes when it does not know that it prayes. 

72. Sermons. 

GOD directs the tongue of his Ministers, as he doth 
his showres of rain : They fall upon the face of 
a large compasse of earth, when as all that earth did not 
need that rain. The whole Congregation is, oftentimes, 
in common entendment, conformable, and well setled 
in all matters of Doctrine, and all matters of Discipline. 
And yet God directs us sometimes to extend our discourse 
(perchance with a zeale and a vehemence, which may 
seem unnecessary, and impertinent, because all in the 
Church are presumed to be of one minde) in the proofe 
of our doctrine against Papists, or of our disciphne against 
Nonconformitans. For, Gods eye sees, in what seat 
there sits, or in what corner there stands some one man 
that wavers in matters of Doctrine, and enclines to 
hearken after a Seducer, a Jesuit, or a Semi-Jesuit, 
a practising Papist, or a Sesqui- Jesuit, a Jesuited Lady ; 
And Gods eye sees in what seat there sits, or in what 
corner there stands some weak soul that is scandalized, 
with some Ceremony, or part of our Discipline, and in 
danger of falHng from the unity of the Church : And 
for the refreshing of that one span of ground, God lets 
fall a whole showre of rain ; for the rectifying of that 
one soul, God poures out the Meditations of the Preacher, 



Sermons. 127 

into such a subject, as perchance doth little concern the 
rest of the Congregation. S. Matthew relates Christs 
Sermon at large, and S. Luke but briefly, and yet S. Luke 
remembers some things that S. Matthew had left out. 
If thou remember not all that was presented to thy 
faith, all the Citations of places of Scriptures, nor all 
that was presented to thy reason, all the deducements, 
and inferences of the Schooles, nor all that was presented 
to thy spiritual! delight, all the sentences of ornament 
produced out of the Fathers, yet if thou remember that 
which concerned thy sin, and thy soul, if thou meditate 
upon that, apply that, thou hast brought away all the 
Sermon, all that was intended by the Holy Ghost to be 
preached to thee. And if thou have done so, as at a 
donative at a Coronation, or other solemnity, when 
mony is throwne among the people, though thou Hght 
but upon one shilling of that money, thou canst not 
think that all the rest is lost, but that some others are 
the richer for it, though thou beest not ; so if thou 
remember, or apply, or understand but one part of the 
Sermon, doe not think all the rest to have been idly, 
or unnecessarily, or impertinently spoken, for thou 
broughtest a feaver, and hast had thy Julips, another 
brought a fainting, and a diffident spirit, and must have 
his Cordials. ... ^ 

This excuses no mans ignorance, that is not able to 
preach seasonably, and to break, and distribute the bread 
of hfe according to the emergent necessities of that 
Congregation, at that time ; Nor it excuses no mans 
lazinesse, that will not employ his whole time upon his 
calling ; Nor any mans vain-glory, and ostentation, who 



128 Sermons. 

having made a Pye of Plums, without meat, offers it 
to sale in every Market, and having made an Oration 
of Flowres, and Figures, and Phrases without strength, 
sings it over in every Pulpit : It excuses no mans ignor- 
ance, nor lazinesse, nor vain-glory, but yet it reproaches 
their itching and curious eares, to whom any repetition 
of the same things is irksome and fastidious. You may 
have heard an answer of an Epigrammatist applyable to 
this purpose ; When he read his Epigrams in an Auditory, 
one of the hearers stopped him, and said, Did not I heare 
an Epigram to this purpose from you, last yeare ? Yes, 
sayes he, it is like you did ; but is not that vice still in 
you this yeare, which last yeares Epigram reprehended ? 
If your curiosity bring you to say to any Preacher, Did 
not I heare this Point thus handled in your Sermon, 
last yeare ? Yes, must he say, and so you must next 
yeare againe, till it appeare in your amendment, that 
you did heare it. The Devill maintaines a Warre good 
cheap, if he may fight wdth the same sword, and we may 
not defend with the same buckler ; If he can tempt 
a Son with his Fathers covetousnesse, and a Daughter 
with her Mothers wantonnesse, if he need not vary 
the sin, nor the tentation, must wee vary our Doctrine ? 
This is indeed to put new Wine into old vessels, new 
Doctrine into eares, and hearts not disburdened of old 
Cant. 7.13. sins. We say, as the Spouse sayes, Vetera i^ nova, we 
prepare old and new, all that may any way serve your 
holy taste, and conduce to your spirituall nourishment : 
And he is not a Preacher sufficiently learned, that must 
of necessity preach the same things againe, but he is not 
a Preacher sufficiently discreet neither, that forbeares 



Sermons 129 

any thing therefore, because himselfe, or another in 
that place, hath handled that before. Christ himselfe 
varied his Sermon very little, if this in S. Matthew, and 
that in S. Luke, were divers Sermons. 

73. New Doctrines, 

NEW fashions in men, make us doubt new manners ; 
and new terms in Divinity were ever suspicious in 
the Church of God, that new Doctrines were hid under 
them. Resistibility, and Irresistibility of grace, which 
is every Artificers wearing now, was a stuff that our 
Fathers wore not, a language that pure antiquity spake 
not. They knew Gods ordinary proceeding. They knew 
his Common Law, and they knew his Chancery. They 
knew his Chief Justice Moses, that denounced his Judge- 
ments upon transgressors of the Law ; and they knew 
his Chancellor Christ Jesus, into whose hands he had 
put all Judgements, to mitigate the rigor and condemna- 
tion of the Law. They knew Gods law, and his Chancery : 
but for Gods prerogative, what he could do of his absolute 
power, they knew Gods pleasure, Nolumus disputari : 
It should scarce be disputed of in Schools, much less 
serv'd in every popular pulpit to curious and itching ears ; 
least of all made table-talke, and household-discourse. 
Christ promises to come to the door, and to knock at 
the door, and to stand at the door, and to enter if any 
man open ; but he does not say, he will break open the Revel. 3. 
door : it was not his pleasure to express such an earnest- 
ness, such an Irresistibihty in his grace, so. Let us 
cheerfully rely upon that ; his purpose shall not be 
frustrated ; his ends shall not be prevented ; his ways 
3025»3 K 



^30 New Doctrines. 

shall not be precluded : But the depth of the goodness 
of God, how much good God can do for man ; yea the 
depth of the illness of man, how much ill man can do 
against God, are such seas, as, if it be not impossible, 
at least it is impertinent, to go about to sound them. 

74. Papist and Puritan, 

BELOVED, there are some things in which all 
Rehgions agree ; The worship of God, The holi- 
nesse of life ; And therefore, if when I study this hoUnesse 
of Ufe, and fast, and pray, and submit my selfe to discreet, 
and medicinall mortifications, for the subduing of my 
body, any man will say, this is Papisticall, Papists doe 
this, it is a blessed Protestation, and no man is the lesse 
a Protestant, nor the worse a Protestant for making it, 
Men and brethren, I am a Papist, that is, I will fast and 
pray as much as any Papist, and enable my selfe for the 
service of my God, as seriously, as sedulously, as laboriously 
as any Papist. So, if when I startle and am affected at 
a blasphemous oath, as at a wound upon my Saviour, 
if when I avoyd the conversation of those men, that 
prophane the Lords day, any other will say to me. This 
is Puritanicall, Puritans do this. It is a blessed Protesta- 
tion, and no man is the lesse a Protestant, nor the worse 
a Protestant for making it. Men and Brethren, I am 
a Puritan, that is, I wil endeavour to be pure, as my 
Father in heaven is pure, as far as any Puritan. 



Theological Dissensions. 131 

75. theological Dissensions. 

PSALME II. 3. If the Foundations he destroyed, 
what can the righteous doe F . . . 
For, as wee, at last, shall commend our Spirits, into 
the hands of God, God hath commended our Spirits, 
not onely our civill peace, but our Religion too, into 
the hand of the Magistrate. And therefore, when the 
Apostle sayes, Studie to bee quiet, it is not quiet in the 
bHndnesse of the Eye, nor quiet in the Deafenesse of 
the Bare, nor quiet in the Lameness e of the Hand ; the 
iust discharge of the dueties of our severall places, is no 
disquieting to any man. But when private men will 
spend all their thoughts upon their Superiours actions, 
this must necessarily disquiet them ; for they are off of 
their owne Center, and they are extra Sph^ram Activitatis, 
out of their owne Distance, and Compasse, and they 
cannot possibly discerne the Ende, to which their 
Superiours goe. And to such a iealous man, when his 
jealousie is not a tendernesse towards his owne actions, 
which is a holy and a wholesome jeatousie, but a suspition 
of his Superiours actions, to this Man, every Wheele is 
a Drumme, and every Drumme a Thunder, and every 
Thunder- clapp a dissolution of the whole frame of the 
World : If there fall a broken tyle from the house, hee 
thinkes Foundations are destroyed ; if a crazie woman, 
or a disobedient childe, or a needie servant fall from 
our Religion, from our Church, hee thinkes the whole 
Church must necessarily fall, when all this while there 
are no Foundations destroyed ; and till foundations hee 
destroyed, the righteous should he quiet, 

K 2 



132 Theological Dissensions. 

Hence have wee just occasion, first to condole amongst 
our selves, who, for matters of Foundations professe one 
and the same Religion, and then to complain of our 
Adversaries, who are of another. First, that amongst our 
selves, for matters not Doctrinall, or if Doctrinall, yet 
not Fundamentally onely because we are sub-divided in 
divers Names, there should be such Exasperations, such 
Exacerbations, such Vociferations, such Ejulations, such 
Defamations of one another, as if all Foundations were 
destroyed. Who would not tremble, to heare those 
Infernall words, spoken by men, to men, of one and the 
same Religion fundamentally, as Indiabolijicata, Per- 
diabolificata, and Super diabolijicata, that the Devill, 
and all the Devills in Hell, and worse then the Devill 
is in their Doctrine, and in their Divinitie, when, God 
in heaven knowes, if their owne uncharitablenesse did 
not exclude him, there were roome enough for the Holy 
Ghost, on both, and on either side, in those Fundamentall 
things, which are unanimely professed by both ; And 
yet every Mart, wee see more Bookes written by these 
men against one another, then by them both, for Christ. 

But yet though this Torrent of uncharitablenesse 
amongst them, bee too violent, yet it is within some 
bankes ; though it bee a Sea, and too tempestuous, it 
is limitted within some bounds : The poynts are certaine, 
knowen, limitted, and doe not grow upon us every 
yeare, and day. But the uncharitablenesse of the Church 
of Rome towards us all, is not a Torrent, nor it is not a Sea, 
but a generall Flood, an universall Deluge, that swallowes 
all the world, but that Church, and Church-yard, that 
Towne, and Suburhes, themselves, and those that depend 



Theological Dissensions. 133 

upon them ; and will not allowe possibilitie of Salvation to 
the whole Arke, the whole Christian Churchy but to one 
Cabin in that Arke, the Church of Rome ; and then 
denie us this Salvation, not for any Positive Errour, that 
ever they charged us to affirme ; not because we affirme 
any thing, that they denie, but because wee denie some 
things, which they in their afternoone are come to 
affirme. 

76. Despair, 

WHO ever comes into a Church to denounce an 
excommunication against himselfe ? And shall any 
sad soule come hither, to gather arguments, from our 
preaching, to excommunicate it selfe, or to pronounce an 
impossibihty upon her owne salvation ? God did a new Numb. 16. 
thing, says Moses, a strange thing, a thing never done ^°' 
before, when the earth opened her mouth and Dathan, 
and Abiram went downe quicke into the pit. Wilt thou 
doe a stranger thing then that ? To teare open the 
jawes of Earth, and Hell, and cast thy self actually 
and really into it, out of a mis-imagination, that God 
hath cast thee into it before ? Wilt thou force God to 
second thy irreligious melancholy, and to condemne thee 
at last, because thou hadst precondemned thy selfe, and 
renounced his mercy ? 

']'], The S Oct able ness of God, 

OUR first step then in this first part, is, the sociable- i Part 
nesse, the communicablenesse of God ; He loves holy 
meetings, he loves the communion of Saints, the houshold 
of the faithfull : Delicice ejus, says Solomon, his delight is 
to he with the Sons of men, and that the Sons of men 



134 The Sociableness of God. 

should be with him : Religion is not a melancholy ; the 
spirit of God is not a dampe ; the Church is not a grave : 
it is afoldy it is an Jrkey it is a nety it is a city, it is a king- 
dome, not onely a house, but a house that hath many 
mansions in it : still it is a plurall thing, consisting of 
m^w^; : and very good grammarians amongst the Hebrews, 
have thought, and said, that that name, by which God 
notifies himself to the world, in the very beginning of 
Genesis, which is Elohim, as it is a plurall word there, so 
it hath no singular : they say we cannot name God, but 
plurally : so sociable, so communicable, so extensive, so 
derivative of himself, is God, and so manifold are the 
beames, and the emanations that flow out from him. 

78. God a Circle, 

ONE of the most convenient Hieroglyphicks of God, 
is a Circle ; and a Circle is endlesse ; whom God 
loves, hee loves to the end : and not onely to their own 
end, to their death, but to his end, and his end is, that 
he might love them still. His hailestones, and his thunder- 
bolts, and his showres of bloud (emblemes and instru- 
ments of his Judgements) fall downe in a direct line, and 
affect and strike some one person, or place : His Sun, 
and Moone, and Starres, (Emblemes and Instruments 
of his Blessings) move circularly, and communicate them- 
selves to all. His Church is his chariot ; in that, he moves 
more gloriously, then in the Sun ; as much more, as his 
begotten Son exceeds his created Sun, and his Son of 
glory, and of his right hand, the Sun of the firmament ; 
and this Church, his chariot, moves in that communicable 
motion, circularly ; It began in the East, it came to us, 



God a Circle. 135 

and is passing now, shining out now, in the farthest 
West. 

79. God''s Mirror, 

THERE is not so poore a creature but may be thy 
glasse to see God in. The greatest flat glasse that 
can be made, cannot represent any thing greater then 
it is : If every gnat that flies were an Arch-angell, all 
that could but tell me, that there is a God ; and the 
poorest worme that creeps, tells me that. If I should 
aske the Basihsk, how camest thou by those killing eyes, 
he would tell me. Thy God made me so ; And if I should 
aske the Slow-worme, how camest thou to be without 
eyes, he would tell me. Thy God made me so. The 
Cedar is no better a glasse to see God in, then the Hyssope 
upon the wall ; all things that are, are equally removed 
from being nothing ; and whatsoever hath any beeing, 
is by that very beeing, a glasse in which we see God, who 
is the roote, and the fountaine of all beeing. The whole 
frame of nature is the Theatre, the whole Volume of 
creatures is the glasse, and the light of nature, reason, is 
our light. 

80. God^s Names, 

FIRST then, lest any man in his dejection of spirit, Vmhra 
or of fortune, should stray into a jealousie or suspi- 
tion of Gods power to deliver him. As God hath spangled 
the firmament v^dth starres, so hath he his Scriptures 
with names, and Metaphors, and denotations of power. 
Sometimes he shines out in the name of a Sword, and of 
a target, and of a Wall, and of a Tower, and of a Roche, 
and of a Hill ; And sometimes in that glorious and 



136 God's Names. 

manifold constellation of all together, Dominus exercituum, 
The Lord of Hosts. God, as God, is never represented to 
us, with Defensive Armes ; He needs them not. When 
the Poets present their great Heroes, and their Worthies, 
they alwayes insist upon their Armes, they spend much of 
their invention upon the description of their Armes ; 
both because the greatest valour and strength needs 
Armes, (fioliah himselfe was armed) and because to expose 
ones selfe to danger unarmed, is not valour, but rashnesse. 
But God is invulnerable in himselfe, and is never repre- 
sented armed ; you finde no shirts of mayle, no Helmets, 
no Cuirasses in Gods Armory. 

8 1 . God's Mercies. 
Psal.ioi.i. T WILL sing of thy mercy and judgement, sayes David ; 
^ when we fixe our selves upon the meditation and 
modulation of the mercy of God, even his judgements 
cannot put us out of tune, but we shall sing, and be 
chearefuU, even in them. As God made grasse for beasts, 
before he made beasts, and beasts for man, before he 
made man : As in that first generation, the Creation, so 
in the regeneration, our re-creating, he begins with that 
which was necessary for that which followes, Mercy 
before Judgement. Nay, to say that mercy was first, 
is but to post-date mercy ; to preferre mercy but so, 
is to diminish mercy ; The names of first or last derogate 
from it, for first and last are but ragges of time, and his 
mercy hath no relation to time, no limitation in time, 
it is not first, nor last, but eternall, everlasting ; Let the 
Devill make me so far desperate as to conceive a time 
when there was no mercy, and he hath made me so far an 



God's Mercies. 137 

Atheist, as to conceive a time when there was no God ; 
if I despoile him of his mercy, any one minute, and say, 
now God hath no mercy, for that minute I discontinue his 
very Godhead, and his beeing. Later Grammarians have 
wrung the name of mercy out of misery ; Misericordia 
pTcesumit miseriam, say these, there could be no subsequent 
mercy, if there were no precedent misery ; But the true 
roote of the word mercy, through all the Prophets, is 
Racham, and Racham is diligere, to love ; as long as there 
hath been love (and God is love) there hath been mercy : 
And mercy considered externally, and in the practise and 
in the effect, began not at the helping of man, when man 
was fallen and become miserable, but at the making of man, 
when man was nothing. So then, here we consider not 
mercy as it is radically in God, and an essentiall attribute 
of his, but productively in us, as it is an action, a working 
upon us, and that more especially, as God takes all 
occasions to exercise that action, and to shed that mercy 
upon us : for particular mercies are feathers of his wings, 
and that prayer, Lord let thy mercy lighten upon us, as 
our trust is in thee, is our birdhme ; particular mercies 
are that cloud of Quailes which hovered over the host of 
Israel, and that prayer. Lord let thy mercy lighten upon us, 
is our net to catch, our Gomer to fill of those Quailes. 
The aire is not so full of Moats, of Atomes, as the Church 
is of Mercies ; and as we can suck in no part of aire, 
but we take in those Moats, those Atomes ; so here in 
the Congregation we cannot suck in a word from the 
preacher, we cannot speak, we cannot sigh a prayer to 
God, but that that whole breath and aire is made of 
mercy. But we call not upon you from this Text, to 



138 God's Mercies. 

consider Gods ordinary mercy, that which he exhibites 
to all in the ministery of his Church ; nor his miraculous 
mercy, his extraordinary dehverances of States and 
Churches ; but we call upon particular Consciences, by 
occasion of this Text, to call to minde Gods occasionall 
mercies to them ; such mercies as a regenerate man will 
call mercies, though a naturall man would call them 
accidents, or occurrences, or contingencies ; A man 
wakes at midnight full of unclean thoughts, and he heares 
a passing Bell ; this is an occasionall mercy, if he call 
that his own knell, and consider how unfit he was to be 
called out of the world then, how unready to receive 
that voice, Foole, this night they shall fetch away thy soule. 
The adulterer, whose eye waites for the twy-Hght, goes 
forth, and casts his eyes upon forbidden houses, and would 
enter, and sees a Lord have mercy upon us upon the doore ; 
this is an occasionall mercy, if this bring him to know 
that they who He sick of the plague within, passe through 
a furnace, but by Gods grace, to heaven ; and hee 
without, carries his own furnace to hell, his lustfuU 
loines to everlasting perdition. What an occasionall 
mercy had Balaam, when his Asse Catechized him ? 
What an occasionall mercy had one Theefe, when the 
other catechized him so. Art not thou afraid being under 
the same condemnation ? What an occasionall mercy had 
all they that saw that, when the Devil himself fought 
Act. 19. 14. for the name of Jesus, and wounded the sons of ^ceva 
for exorcising in the name of Jesus, with that indignation, 
with that increpation, lesus we know, and Paul we know, 
hut who are ye? If I should declare what God hath done 
(done occasionally) for my soule, where he instructed me 



God's Mercies. 139 

for feare of falling, where he raised me when I was fallen, 
perchance you would rather fixe your thoughts upon my 
illnesse, and wonder at that, then at Gods goodnesse, 
and glorifie him in that ; rather wonder at my sins, 
then at his mercies, rather consider how ill a man I was, 
then how good a God he is. If I should inquire upon 
what occasion God elected me, and writ my name in 
the book of Life, I should sooner be afraid that it were 
not so, then finde a reason why it should be so. God 
made Sun and Moon to distinguish seasons, and day, and 
night, and we cannot have the fruits of the earth but in 
their seasons : But God hath made no decree to distin- 
guish the seasons of his mercies ; In paradise, the fruits 
were ripe, the first minute, and in heaven it is alwaies 
Autumne, his mercies are ever in their maturity. We 
ask fanem quotidianum, our daily bread, and God never 
sayes you should have come yesterday, he never sayes 
you must againe to morrow, but to day if you will he are 
his voice, to day he will heare you. If some King of the 
earth have so large an extent of Dominion, in North, 
and South, as that he hath Winter and Summer together 
in his Dominions, so large an extent East and West, as 
that he hath day and night together in his Dominions, 
much more hath God mercy and judgement together : 
He brought light out of darknesse, not out of a lesser 
light ; he can bring thy Summer out of Winter, though 
thou have no Spring ; though in the wayes of fortune, 
or understanding, or conscience, thou have been benighted 
till now, wintred and frozen, clouded and eclypsed, 
damped and benummed, smothered and stupified till 
now, now God comes to thee, not as in the dawning of 



140 God's Mercies. 

the day, not as in the bud of the spring, but as the Sun 
at noon to illustrate all shadowes, as the sheaves in harvest, 
to fill all penuries, all occasions invite his mercies, and all 
times are his seasons. 

82. God not Cruel. 

NEVER propose to thy self such a God, as thou wert 
not bound to imitate : Thou mistakest God, if 
thou make him to be any such thing, or make him to 
do any such thing, as thou in thy proportion shouldst 
not be, or shouldst not do. And shouldst thou curse 
any man that had never offended, never transgrest, 
never trespast thee ? Can God have done so ? Imagine 
God, as the Poet saith, Ludere in humanis, to play but 
a game at Chesse v^ith this world ; to sport himself 
vnth. making little things great, and great things nothing 
Imagine God to be but at play wdth us, but a gamester ; 
yet v^^ill a gamester curse, before he be in danger of losing 
any thing ? Will God curse man, before man have 
sinned ? 

83. The Voice oj God. 
Audivit. TJOW often does God speake, and nobody heares the 
X jL voyce ? He speaks in his Canon, in Thunder, and 
he speaks in our Canon, in the rumour of warres. He 
speaks in his musique, in the harmonious promises of 
the Gospel, and in our musique, in the temporall blessings 
of peace, and plenty ; And we heare a noyse in his 
Judgements, and wee heare a sound in his mercies ; but 
we heare no voyce, we doe not discern that this noyse, 
or this sound comes from any certain person ; we do 
not feele them to be mercies, nor to be judgements 



The Voice of God. 141 

uttered from God, but naturall accidents, casuall occur- 
rencies, emergent contingencies, which as an Atheist 
might think, would fall out though there were no God, 
or no commerce, no dealing, no speaking between God 
and Man. Though Saul came not instantly to a perfect 
discerning who spoke, yet he saw instantly, it was a Person 
above nature, and therefore speakes to him in that phrase 
of submission, Quis es Domine ? Lord who art thou ? 
And after, with trembling and astonishment, (as the Text 
sayes) Domine quid me vis facere ? Lord what wilt thou 
have me to do ? Then we are truliest said to hear, when 
we know from whence the voyce comes. Princes are 
Gods Trumpet, and the Church is Gods Organ, but 
Christ Jesus is his voyce. When he speaks in the Prince, 
when he speaks in the Church, there we are bound to 
heare, and happy if we doe hear. Man hath a natural 
way to come to God, by the eie, by the creature ; So 
Visible things shew the Invisible God : But then, God 
hath super-induced a supernaturall way, by the eare. 
For, though hearing be naturall, yet that faith in God 
should come by hearing a man preach, is supernatural. 
God shut up the naturall way, in Saul, Seeing ; He 
struck him bUnd ; But he opened the super-natural! 
way, he inabled him to heare, and to heare him. God 
would have us beholden to grace, and not to nature, and 
to come for our salvation, to his Ordinances, to the 
preaching of his Word, and not to any other meanes. 



142 God's Language. 

84. God^s Language, 

GOD multiplies his mercies to us, in his divers ways 
of speaking to us. Cosli enarrant, says David, The 
heavens declare the glory of God ; and not onely by showing, 
but by saying ; there is a language in the heavens ; for 
it is enarrant, a verball declaration ; and, as it followes 
Hterally, Day unto day uttereth speech. This is the true 
harmony of the Spheares, which every man may heare. 
Though he understand no tongue but his owne, he may 
heare God in the motions of the same, in the seasons of 
the yeare, in the vicissitudes and revolutions of Church, 
and State, in the voice of Thunder, and lightnings, and 
other declarations of his power. This is Gods English 
to thee, and his French, and his Latine, and Greek, and 
Hebrew to others. God once confounded languages ; 
that conspiring men might not understand one another, 
but never so, as that all men might not understand him. 
When the holy Ghost fell upon the Apostles, they spoke 
so, as that all men understood them, in their owne tongues. 
When the holy Ghost fell upon the waters, in the Crea- 
tion, God spoke so, in his language of Workes, as that 
all men may understand them. For, in this language, 
the language of workes, the Eye is the eare, seeing is 
hearing. How often does the holy Ghost call upon us, 
in the Scriptures, Ecce, quia os Domini locutum, Behold, 
the mouth oj the Lord hath spoken it \ he calls us to 
hehold, (which is the office of the eye) and that that we 
are to behold, is the voice of God, belonging to the eare ; 
seeing is hearing, in Gods first language, the language of 
works. But then God translates himself, in particular 



God's Language. 143 

works ; nationally^ he speaks in particular judgments, 
or deliverances to one nation ; &, domestically^ he speaks 
that language to a particular family ; & so personally too, 
he speaks to every particular soul. God will speak unto 
me, in that voice, and in that way, which I am most 
delighted with, & hearken most to. If I be covetous, 
God wil tel me that heaven is a pearle, a treasure. If 
cheerfull and affected with mirth, that heaven is all Joy, 
If ambitious, and hungry of preferment, that it is aU 
Glory. If sociable, and conversable, that it is a communion 
of Saints. God will make a Fever speake to me, and tell 
me his minde, that there is no health but in him ; God 
will make the disfavour, and frowns of him I depend upon, 
speake to me, and tell me his minde, that there is no safe 
dependence, no assurance but in him ; God will make 
a storme at Sea, or zfire by land, speake to me, and tell mee 
his minde, that there is no perpetuity, no possession but 
in him ; nay, God will make my sinne speake to me, and 
tell me his minde ; even my sinne shall bee a Sermon, 
and a Catechisme to me ; God shall suffer mee me to 
fall into some such sinne, as that by some circumstances 
in the sinne, or consequences from the sinne, I shall be 
drawn to hearken unto him ; and whether I heare 
Hosannaes, acclamations, and commendations, or Cruci- 
figes, exclamations and condemnations from the world, 
I shall stil finde the voice and tongue of God, though 
in the mouth of the Devill, and his instruments. God 
is a declaratory God. The whole yeare, is, to his Saints, 
a continuall Epiphany, one day of manifestation. In 
every minute that strikes upon the Bell is a syllable, nay 
a syllogisme from God. And, and in my last Bell, God 



144 God's Language. 

shall speake too ; that Bell, when it tolls, shall tell me 
I am going, and when it rings out, shall tell you I am gone 
into the hands of that God, who is the God of the Hving 
and not of the dead, for, they dye not that depart in him. 



H' 



85. God's Anger. 
"ONOUR not the maHce of thine enemy so much, 
as to say, thy misery comes from him : Dishonour 
not the complexion of the times so much, as to say, thy 
misery comes from them ; justifie not the Deity of 
Fortune so much, as to say, thy misery comes from her ; 
Finde God pleased with thee, and thou hast a hook in 
the nostrils of every Leviathan^ power cannot shake thee, 

loh^o. 19. Thou hast a wood to cast into the waters of Mar ah, the 
bitternesse of the times cannot hurt thee, thou hast 

Exod.i^.2%.^ Rock to dwell upon, and the dream of a Fortunes wheel, 
cannot overturn thee. But if the Lord be angry, he 
needs no Trumpets to call in Armies, if he doe but 
sibilare muscam, hisse and whisper for the flye, and the 
Bee, there is nothing so little in his hand, as cannot 
discomfort thee, discomfit thee, dissolve and powr out, 
attenuate and annihilate the very marrow of thy soul. 



G 



86. God's Faults, 
OD in the Scriptures is often by the Holy Ghost 
invested, and represented in the qualities and affec- 
tions of man ; and to constitute a commerce and familiar- 
ity between God and man, God is not onely said to have 
bodily lineaments, eyes and eares, and hands, and feet, 
and to have some of the naturall affections of man, as 
Dcut.30.9. Joy, in particular, {The Lord will rejoyce over thee jor 



God's Faults 145 

good, as he rejoyced over thy Fathers) And so, pity too, 
(The Lord was with Joseph, and extended kindnesse unto Gen.39.21. 
him) But some of those inordinate and irregular passions 
and perturbations, excesses and defects of man, are 
imputed to God, by the Holy Ghost in the Scriptures. 
For so, lazinesse, drowsinesse is imputed to God ; {Azcake Psal.44.23. 
Lord, why sleepest thou P) So corruptiblenesse, and 
deterioration, and growing worse by ill company, is 
imputed to God ; (Cum perversa perverteris, God is said 18. 26. 
to grow froward with the froward, and that hee learnes 
to go crookedly with them that go crookedly) And 
prodigahty and wastfulnesse is imputed to God ; (Jhou 44.12. 
sellest thy people for naught, and doest not increase thy 
wealth by their price) So sudden and hasty choler ; (Kisse 2. 12. 
the Son lest he he angry, and ye perish In ira hrevi, though 
his wrath he kindled but a little) And then, ilhmited and 
boundlesse anger, a vindicative irreconciliablenesse is 
imputed to God ; (/ was but a little displeased, (but it Zech. 1. 15. 
is otherwise now) / am very sore displeased) So there is 
Ira devorans ; {Wrath that consumes like stubble) So there Exod.15.4. 
is Ira multiplicata, {plagues renewed, and indignation \oh \o. \t. 
increased) So God himselfe expresses it, (/ will fight ler. 21. 5. 
against you in anger and injury) And so for his inexorable- 
nesse, his irreconcihablenesse, (O Lord God of Hosts, Psal. 80. 4. 
Quousque, how long wilt thou be angry against the prayer 
of thy people ?) Gods owne people, Gods own people 
praying to their owne God, and yet their God irrecon- 
ciliable to them. Scorne and contempt is imputed to 
God ; which is one of the most enormious, and dispro- 
portioned weakenesses in man ; that a worme that 
crawles in the dust, that a graine of dust, that is hurried 
2025.3 L 



146 God's Faults. 

with every blast of winde, should find any thing so much 
inferiour to it selfe as to scorne it, to deride it, to contemne 
it ; yet scorne, and derision, and contempt is imputed 

Psal. 2. 4. to God, (He that sittest in the Heavens shall laugh, the 

Prov. 1. 26. Lord shall have them in derision) and againe, (/ will 
laugh at your calamity, I will mock you when your feare 
commeth.) Nay beloved, even inebriation, excesse in 
that kinde, Drunkennesse, is a Metaphor which the Holy 
Ghost hath mingled in the expressing of Gods proceedings 
with man ; for God does not onely threaten to make his 
enemies drunke, (and to make others drunke is a circum- 
stance of drunkennesse) (so Jerusalem being in his 

Lam. 3. 15. displeasure complaines, Inebriavit absynthio, {He hath 
made me drunke with wormewood) and againe, {They 

Esay49.26. shall be drunke with their owne blood, as with new Wine) 
Nor onely to expresse his plentifull mercies to his 
friends and servants, does God take that Metaphore, 

ler. 31. 14. {Inebriabo animam Sacerdotis, I will make the soule oj 

Ver. 25. the Priest drunke ; fill it, satiate it) and againe, (/ will 
make the weary soule, and the sorrowfull soule drunke) But 
not onely all this, (though in all this God have a hand) 
not onely towards others, but God in his o^vne behalfe 

Esay43.24. complaines of the scant and penurious Sacrificer, Non 
inebriasti me, Thou hast not made me drunke with thy 
Sacrifices. And yet, though for the better applying of 
God to the understanding of man, the Holy Ghost 
impute to God these excesses, and defects of man (lazinesse 
and drowsiness, deterioration, corruptiblenesse by ill 
conversation, prodigaHty and wastfulnesse, sudden choler, 
long irreconciablenesse, scorne, inebriation, and many 
ethers) in the Scriptures, yet in no place of the Scripture 



God's Faults. 147 

is God, for any respect said to be proud ; God in the 
Scriptures is never made so like man, as to be made 
capable of Pride ; for this had not beene to have God 
hke man, but like the devill. 

87. God^j Judgements. 

HOW desperate a state art thou in, if nothing will 
convert thee, but a speedie execution, after which, 
there is no possibility, no room left for a Conversion ! 
God is the Lord of Hosts, and he can proceed by Martial 
Law : he can hang thee upon the next tree ; he can 
choak thee with a crum, with a drop, at a voluptuous 
feast ; he can sink down the Stage and the Player, The bed 
of wantonness, and the wanton actor, into the jaws of 
the earth, into the mouth of hell : he can surprise thee, 
even in the act of sin ; and dost thou long for such a speedy 
execution, for such an expedition ? Thou canst not lack 
Examples, that he hath done so upon others, and will no 
proof serve thee, but a speedy judgement upon thyself ? 
Scatter thy thoughts no farther then ; contract them in 
thy self, and consider Gods speedy execution upon thy 
soul, and upon thy body, and upon thy soul and body 
together. Was not Gods judgement executed speedily 
enough upon thy soul, when in the same instant that it 
was created, and conceiv'd, and infus'd, it was put to 
a necessity of contracting Original sin, and so submitted 
to the penalty of Adam^s disobedience, the first minute ? 
Was not Gods judgement speedily enough executed upon 
thy body, if before it had any temporal hfe, it had a 
spiritual death ; a sinful conception, before any inanima- 
tion ? If hereditary diseases from thy parents. Gouts 

L 2 



148 God's Judgements. 

and Epilepsies, were in thee, before the diseases of thine 
own purchase, the effects of thy Ucentiousness and thy 
riot ; and that from the first minute that thou beganst 
to live, thou beganst to die too ? Are not the judge- 
ments of God speedily enough executed upon thy soul 
and body together, every day, when as soon as thou 
commitst a sin, thou are presently left to thine Impeni- 
tence, to thine Insensibleness, and Obduration ? Nay, 
the judgement is more speedy then so : for, that very 
sin it self, was a punishment of thy former sins. 

88. Terrible Things. 

TerrihiUs. ^ I ** HOUGH there be a difference between timor, and 

-L terror, (feare and terror) yet the difference is not 

so great, but that both may fall upon a good man ; Not 

onely a feare of God must, but a terror of God may fall 

Gen.15.12. upon the Best. When God talked with Abraham, a horror 
of great darknesse fell upon him, sayes that Text. The 
Father of lights, and the God of all comfort present, and 
present in an action of Mercy, and yet, a horror of great 
darknesse fell upon Abraham. When God talked person- 

Exod.13.6. ally, and presentially with Moses, Moses hid his face, for 
(sayes that Text) he was afraid to looke upon God. When 
I look upon God, as I am bid to doe in this Text, in those 
terrible Judgements, which he hath executed upon some 
men, and see that there is nothing between mee and the 
same Judgement, (for I have sinned the same sinnes, and 
God is the same God) I am not able of my selfe to dye 
that glasse, that spectacle, thorow which I looke upon 
this God, in what colour I will ; whether this glasse shall 
be black, through my despaire, and so I shall see God in 



Terrible Things. 149 

the cloud of my sinnes, or red in the blood of Christ 
Jesus, and I shall see God in a Bath of the blood of his 
Sonne, whether I shall see God as a Dove with an OHve 
branch, (peace to my soule) or as an Eagle, a vulture to 
prey, and to prey everlastingly upon mee, whether in 
the deepe floods of Tribulation, spirituall or temporall, 
I shall see God as an Arke to take mee in, or as a Whale to 
swallow mee ; and if his Whale doe swallow mee, (the 
Tribulation devour me) whether his purpose bee to restore 
mee, or to consume me, I, I of my selfe cannot tell. 
I cannot look upon God, in what Hne I will, nor take 
hold of God, by what handle I will ; Hee is a terrible 
God, I take him so ; And then I cannot discontinue, 
I cannot breake off this terriblenesse, and say, Hee hath 
beene terrible to that man, and there is an end of his 
terror ; it reaches not to me. Why not to me ? In me 
there is no merit, nor shadow of merit ; In God there 
is no change, nor shadow of change. I am the same 
sinner, he is the same God ; still the same desperate 
sinner, still the same terrible God. 

89. GocTs Malediction, 

THERE is a malediction deposited in the Scriptures, 
denounced by the Church, ratified by God, brought 
into execution, yet it may be born, men doe bear it. 
How men do bear it, we know not ; what passes between 
God and those men, upon whom the curse of God heth, 
in their dark horrours at midnight, they would not have 
us know, because it is part of their curse, to envy God 
that glory. But we may consider in some part the insup- 
portablenesse of that weight, if we proceed but so farre, 



150 God's Malediction. 

as to accommodate to God, that which is ordinarily 
said of natural! things. Corruptio optimi pessima ; when 
the best things change their nature, they become worst. 
When God, who is all sweetnesse, shall have learned 
frowardnesse from us, as David speaks ; and being all 
rectitude, shall have learned perversenesse and crooked- 
nesse from us, as Moses speaks ; and being all providence, 
shall have learned negligence from us : when God who 
is all Blessing, hath learned to curse of us, and being of 
himself spread as an universall Hony-combe over All, 
takes in an impression, a tincture, an infusion of gaU 
from us, what extraction of Wormwood can be so bitter, 
what exaltation of lire can be so raging, what multiplying 
of talents can be so heav7, what stifnesse of destiny can 
be so inevitable, what confection of gnawing worms, 
of gnashing teeth, of howling cries, of scalding brimstone, 
of palpable darknesse, can be so, so insupportable, so 
inexpressible, so in-imaginable, as the curse and male- 
diction of God ? And therefore let not us by our works 
provoke, nor by our words teach God to curse. 

90. GoiV Power, 
yiS some Schoolemasters have usd that Discipline^ to 
XJL correct the Children of great Persons, whose personall 
correction they finde reason to forbeare, by correcting 
other Children in their names, and in their sight, and have 
wrought upon good Natures, that way, So did Almightie 
God correct the J ewes in the Egyptians ; for the ten 
plagues of Egypt, were as Moses Decern Verba, as the ten 
Commandements to Israel, that they should not provoke 
God. Every Judgment that falls upon another, should 



God's Power. 151 

be a Catechisme to me. But when this Discipline pre- 
vaild not upon them, God sold them away, gave them 
away, cast them away, in the tempest, in the whirlewinde, 
in the inundation of his indignation, and scatterd them 
as so much dust in a windy day, as so many broken 
strawes upon a wrought Sea. With one word, One 
Fiat {Let there bee a world,) nay with one thought of God 
cast toward it, (for Gods speaking in the Creation, was 
but a thinking) God made all of Nothing. And is any one 
rationall Ant, (the wisest Phylosopher is no more) Is any 
roaring Lyon (the most ambitious and devouring Prince 
is no more) Is any hive oj Bees, (The wisest Councels, 
and Parliaments are no more) Is any of these so estabhshd, 
as that, that God who by a word, by a thought, made them 
of nothing, cannot, by recalHng that word, and withdrawing 
that thought, in sequestring his Providence, reduce them 
to nothing againe I That Man, that Prince, that State 
thinks Past-board Canon-proofe, that thinkes Power, 
or Policy a Rampart, when the Ordinance of God is 
planted against it. Navyes will not keepe off Navies, if 
God be not the Pilot, Nor Walles keepe out Men, if God 
be not the SentinelL If they could, if wee were walld 
with a Sea of fire and brimstone without, and walld 
with with Brasse within, yet we cannot ciel the Heavens 
with a roofe of Brasse, but that God can come downe in 
Thunder that way, Nor pave the Earth with a floare 
of Brasse, but that God can come up in Earthquakes 
that way. God can call up Damps, & Vapors from below, 
and powre down putride dejiuxions from above, and bid 
them meet and condense into a plague, a plague that shall 
not be onely uncureable, uncontrollable, unexorable, but 



152 God's Power. 

undisputable, unexaminable, unquestionable ; A plague 
that shall not onely not admit a remedy , when it is come, 
but not give a reason how it did come. 

91. Access to God. 
T^AVID knew he could not retyre himselfe from God 
-^-^in his bedchamber ; Guards and Ushers could not 
keepe him out. He knew he could not defend himselfe 
from God in his Army ; for the Lord of Hosts is Lord oj 
his Hosts. If he fied to Sea, to Heaven, to Hell, he was 
sure to meet God there ; and there thou shalt meet him 
too, if thou fly from God, to the reliefe of outward 
comforts, of musicke, of mirth, of drinke, of cordialls, 
of Comedies, of conversation. Not that such recreations 
are unlawfull ; the minde hath her physick as well as 
the body ; but when thy sadnesse proceeds from a sense 
of thy sinnes, (which is Gods key to the doore of his 
mercy, put into thy hand) it is a new, and a greater sin, 
to goe about to overcome that holy sadnesse, with these 
prophane diversions ; to fly Ad consolatiunculas creaturulce 
(as that elegant man Luther expresses it, according to 
his naturall delight in that elegancy of Diminutives, with 
which he abounds above all Authors) to the Httle and 
contemptible comforts of httle and contemptible crea- 
tures. And as Luther uses the physick, lob useth the 
Physitian ; Luther calls the comforts. Miserable comforts ; 
and loh calls them that minister them, Onerosos consola- 
tores, Miserable comforters are you all. David could not 
drowne his adultery in blood ; never thinke thou to 
drowne thine in wine. The Ministers of God are Sonnes 
of Thunder, they are falls of waters, trampUng of horses. 



Access to God. 153 

and runnings of Chariots ; and if these voices of these 
Ministers, cannot overcome thy musick, thy security, yet 
the Angels trumpet will ; That Surgite qui dormitisy 
Arise yee that sleepe in the dust, in the dust of the grave, is 
a Treble that over-reaches all ; That Ite maledicti, Goe 
yee accursed into Hell Jire, is a Base that drowns all. 
There is no recourse but to God, no rehefe but in God ; 
and therefore David applied himselfe to the right method, 
to make his first accesse to God. 

92. The Image of God in Man, 

NO image, but the image of God, can fit our soul ; 
every other seal is too narrow, too shallow for it. 
The magistrate is sealed with the Lion ; the Wolf will 
not fit that seal : the magistrate hath a power in his 
hand, but not oppression. Princes are sealed with the 
Crown ; the Mitre will not fit that seal. Powerfully, and 
graciously they protect the Church, and are supream 
heads of the Church ; but they minister not the Sacra- 
ments of the Church : they give preferments ; but they 
give not the capacitie of preferments : they give order 
who shall have, but they have not Orders by which 
they are enabled to have that they have. Men of inferiour 
and laborious callings in the world are sealed with the 
Crosse ; a Rose, or a bunch of Grapes will not answer that 
seal : ease and plentie in age must not be looked for 
without crosses, and labour, and Industrie in youth. 
All men, Prince, and people ; Clergie, and Magistrate, 
are sealed with the image of God, with a conformitie 
to him ; and worldly seals will not answer that, nor fill 
up that seal. We should wonder to see a mother in the 



154 The Image of God in Man. 

midst of many sweet children, passing her time in making 
babies and puppets for her own dehght. We should 
wonder to see a man, whose chambers and galleries were 
full of curious master-pieces, thrust in a village fayre, to 
look upon sixpenie pictures, & three-farthing prints. 
We have all the image of God at home ; and we all make 
babies, fancies of honour in our ambitions. The master- 
piece is our own, in our own bosome ; and we thrust 
in countrey fayres, that is, we endure the distempers of 
any unseasonable weather, in night- journeys and watch- 
ings ; we endure the oppositions, and scorns, and 
triumphs of a rivall, and competitour, that seeks with us, 
and shares with us. We endure the guiltinesse and re- 
proach of having deceived the trust which a confident 
friend reposes in us, and solicit his wife or daughter. We 
endure the decay of fortune of bodie, of soul, of honour, 
to possesse lovers pictures ; pictures that are not originals, 
not made by that hand of God, Nature ; but artificiall 
beauties : and for that bodie we give a soul ; and for 
that drug, which might have been bought where they 
bought it, for a shilling, we give an estate. The image 
of God is more worth then all substances ; and we give 
it for colours, for dreams, for shadows. 

93. Man God^s Enemy. 
Inimicus. ^ MONGST naturall Creatures^ because howsoever 
JTX they differ in bignesse, yet they have some proportion 
to one another, we consider that some very Httle creatures, 
contemptible in themselves, are yet called enemies to 
great creatures, as the Mouse is to the Elephant. (For 
the greatest Creature is not Infinite, nor the least is not 



Man God's Enemy. 155 

Nothing.) But shall man, betweene whom and nothing, 
there went but a word, Let us make Man, That Nothing, 
which is infinitely lesse then a Mathematical! point, then 
an imaginary Atome, shall tliis Man, this yesterdayes 
Nothing, this to morrow worse then Nothing, be capable 
of that honour, that dishonourable honour, that confound- 
ing honour, to be the enemy of God, of God who is not 
onely a multiplied Elephant, millions of Elephants 
multipHed into one, but a multiphed World, a multipHed 
All, All that can be conceived by us, infinite many times 
over; Nay, (if we may dare to say so,) a multiplyed 
God, a God that hath the MiUions of the Heathens gods 
in himselfe alone, shall this man be an enemy to this God ? 
Man cannot be allowed so high a sinne, as enmity with 
God. The Devill himselfe is but a slave to God, and 
shall Man be called his enemy ? It is true, if we consider 
the infinite disproportion between them, he cannot ; 
but to many sad purposes, and in many heavy apphcations 
Man is an enemy to God. 

94. Jhe Atheist, 

POORE intricated soule ! Riddling, perplexed, 
labyrinthicall soule ! Thou couldest not say, that 
thou beleevest not in God, if there were no God ; Thou 
couldest not beleeve in God, if there were no God ; If 
there were no God, thou couldest not speake, thou 
couldest not thinke, not a word, not a thought, no not 
against God ; Thou couldest not blaspheme the Name 
of God, thou couldest not sweare, if there were no 
God : For, all thy faculties, how ever depraved, and 
perverted by thee, are from him ; and except thou canst 



156 The Atheist. 

seriously beleeve, that thou art nothing, thou canst not 
beleeve that there is no God. If I should aske thee at 
a Tragedy, where thou shouldest see him that had 
drawne blood, He weltring, and surrounded in his owne 
blood, Is there a God now ? If thou couldst answer me. 
No, These are but Inventions, and Representations of 
men, and I beleeve a God never the more for this ; If 
I should ask thee at a Sermon, where thou shouldest 
heare the Judgements of God formerly denounced, and 
executed, re-denounced, and appHed to present occasions. 
Is there a God now ? If thou couldest answer me. No, 
These are but Inventions of State, to souple and regulate 
Congregations, and keep people in order, and I beleeve 
a God never the more for this ; Bee as confident as thou 
canst, in company ; for company is the Atheists Sanc- 
tuary ; I respit thee not till the day of Judgement, when 
I may see thee upon thy knees, upon thy face, begging 
of the hills, that they would fall downe and cover thee 
from the fierce wrath of God, to aske thee then. Is there 
a God now ? I respit thee not till the day of thine own 
death, when thou shalt have evidence enough, that there 
is a God, though no other evidence, but to finde a Devill, 
and evidence enough, that there is a Heaven, though 
no other evidence, but to feele Hell ; To aske thee then. 
Is there a God now ? I respit thee but a few houres, 
but six houres, but till midnight. Wake then ; and then 
darke, and alone, Heare God aske thee then, remember 
that I asked thee now, Is there a God ? and if thou darest, 
say No. 



The Angels. 157 

95. The Angels, 

THAT there are distinct orders of Angels, assuredly 
I beleeve ; but what they are, I cannot tell ; Dicant 
qui possunt ; si tamen prohare possunt quod dicunt, sales 
that Father, Let them tell you that can, so they be able 
to prove, that they tell you true. They are Creatures, 
that have not so much of a Body as Jlesh is, as froth is, 
as a vapor is, as a sigh is, and yet w^ith a touch they shall 
molder a rock into lesse Atomes, then the sand that it 
stands upon ; and a milstone into smaller flower, then 
it grinds. They are Creatures made, and yet not a minute 
elder now, then when they were first made, if they were 
made before all measure of time began ; nor, if they 
were made in the beginning of Time, and be now six 
thousand yeares old, have they one wrinckle of Age in 
their face, or one sobbe of wearinesse in their lungs. 
They are primogeniti Dei, Gods eldest sonnes ; They 
are super-elementary meteors, they hang between the 
nature of God, and the nature of man, and are of middle 
Condition ; And, (if we may offencelessely expresse it 
so) they are cenigmata Divina, The Riddles of Heaven, 
and the perplexities of speculation. 

96. The Devil, 

SOME of the ancient Fathers, dehvering the mercies nus omni- 
of God, so, as the articles of our Church enjoyne ^"^* 
them to bee delivered, that is, generally, as they are 
delivered in the Scriptures, have delivered them so 
over-generally, that they have seemed loth to thinke 
the devill himself e excluded from all benefit of Chris ts 



158 The Devil. 

comming. Some of the later Authors in the Roman 
Church, (who, as pious as they pretend to be towards 
the Fathers, are apter to discover the nakednesse of the 
Fathers, then we are) have noted in lustin Martyr^ and 
in Epiphanius, and in Clement of Alexandria, and in 
Oecumenius, (and Oecumenius is no single Father, but 
Pater patratus, a manifold Father, a complicated father, 
a Father that collected Fathers) and even in S. lerome 
himselfe, and S. Ambrose too, some inclinations towards 
that opinion, that the devill retaining still his faculty 
of free vnll, is therefore capable of repentance, and so of 
benefit by this comming of Christ ; And those Authors 
of the Roman Church, that modifie the matter, and 
excuse the Fathers herein, excuse them no other way but 
this, that though that opinion and doctrine of those 
Fathers, bee not true in it self e, yet it was never condemned 
by any Councell, nor by any ancient Father. So very 
far, did very many goe in enlarging the mercies of God 
in Christ, to all. But waiving this over-large extention 
and profusion thereof, and directing it upon a more 
possible, and a more credible object, that is, Man ; 
S. Cyril of Alexandria, speaking of the possibiHty of the 
salvation of all men, sales, by way of objection to himselfe, 
Omnes non credunt, How can all be saved since all doe not 
beleeve ? but, sales he. Because actually they do not 
beleeve, is it therefore impossible they should beleeve ? 
And for actuall beleefe, sales he, though all doe not, yet 
so many doe, ut facile qui pereanty superent, that, by Gods 
goodnesse, more are saved, then lost, sales that Father of 
tender and large bowels, S. Cyril. And howsoever he 
may seeme too tender, and too large herein, yet it is 



The Devil. 159 

a good peece of counsaile, which that Rabbi whom I Moses, 
named before, gives, Ne redarguas ea falsitatis, de quorum 
contrariis nulla est demonstration Be not apt to call any 
opinion false, or hereticall, or damnable, the contrary 
whereof cannot be evidently proved. 

97. T^he Creation, 

THERE is but one God ; but yet was that one God 
ever alone ? There were more generations (infinitely 
infinite) before the world was made, then there have been 
minutes^ since it was made : all that while, there were 
no creatures ; but yet was God alone, any one minute 
of al this ? was there not alwais a Father and a 5o«, 
& a holy Ghost ? And had not they, always an acquies- 
cence in one another, an exercise of Affection^ (as we may 
so say) a love, a delight, and a complacency towards one 
another ? So, as that the Father could not be without 
the Son and the holy Ghost, so as neither Sonne, nor holy 
Ghost could be without the Father, nor without one 
another; God was from all eternity collected into one 
God, yet from all eternity he derived himselfe into three 
persons : God could not be so alone, but that there have 
been three persons, as long as there hath been one God. 

Had God company enough of himselfe ; was he satisfied C^eatio. 
in the three Persons I We see he proceeded further ; he 
came to a Creation ; And as soon as he had made light, 
(which was his first Creature) he took a pleasure in it ; 
he said it was good ; he was glad of it ; glad of the Sea, 
glad of the Earth, glad of the Sunne, and Moone, and 
Starres, and he said of every one. It is good ; But when he 
had made All, peopled the whole world, brought all 



i6o The Creation. 

creatures together, then he was very glad, and then he 
said, not onely, that it was good, but that it was very 
good : God was so far from being alone, as that he found 
not the fulnesse of being well, till all was made, till all 
Creatures met together, in an Host, as Moses calls it ; 
then the good was extended into very good. 

Angeli Did God satisfie himselfe with this visible and discernible 

world ; with all on earth, and all between that, and him ? 
were those foure Monarchies, the foure Elements, and 
all the subjects of those foure Monarchies, (if all the foure 
Elements have Creatures) company enough for God ? 
was that Heptarchie, the seven kingdomes of the seven 
Planets, conversation enough for him ? Let every Starre 
in the firmament, be (so some take them to be) a severall 
world, was all this enough ? we see, God drew persons 
nearer to him, then Sunne, or Moon, or Starres, or any 
thing, which is visible, and discernible to us, he created 
Angels ; How many, how great ? Arithmetique lacks 
numbers to to expresse them, proportion lacks Dimensions 
to figure them ; so far was God from being alone. 

Homines. And yet God had not shed himselfe far enough ; he 
had the Leviathan, the Whale in the Sea, and Behemoth 
and the Elephant upon the land ; and all these great 
heavenly bodies in the way, and Angels in their infinite 
numbers, and manifold offices, in heaven ; But, because 
Angels, could not propagate, nor make more Angels, 
he enlarged his love, in making man, that so he might 
enjoy all natures at once, and have the nature of Angels, 
and the nature of earthly Creatures, in one Person. God 
would not be without man, nor he would not come 
single, not alone to the making of man ; but it is Faciamus 



The Creation. i6i 

hominem. Let us, us, make man ; God, in his whole 
counsail, in his whole Colledge, in his whole society, in 
the whole Trinity, makes man, in whom the whole 
nature of all the world should meet. 

98. The Heavens and Earth. 

NEVER such a frame so soon set up, as this in this 
chapter : For, for the thing it self, there is no other 
thing to compare it with ; for it is all, it is the whole 
world. And for the time, there was no other time to 
compare it with ; for this was the beginning of time, 
In the beginning God created heaven and earth. That 
earth, which in some thousands of yeares men could not 
look over, nor discern what form it had (for neither 
Lactantius, almost three hundred yeares after Christ ; 
nor iS. Augustine, more then one hundred yeares after 
him, would beleeve the earth to be round) That earth, 
which no man in his person is ever said to have compassed 
till our age : That earth which is too much for man yet, 
(for, as yet a very great part of the earth is unpeopled) 
That earth, which, if we will cast it all but into a Map, 
costs many moneths labour to grave it ; nay, if we will 
cast but a piece of an acre of it into a garden, costs many 
yeares labour to fashion and furnish it ; all that earth : 
And then that heaven, which spreads so farre, as that 
subtill men have, with some appearance of probabilitie, 
imagined, that in that heaven, in those manifold Spheres 
of the Planets and the Starres, there are many earths, 
many worlds, as big as this which we inhabit : That earth 
and that heaven, which spent God himself, Almightie 
God, siz dayes in finishing ; Moses sets up in a few 

M 



1 62 The Heavens and Earth. 

syllables, in one line, In principio, In the beginning God 
created heaven and earth. If a Livie or a Guicciardine, or 
such extensive and voluminous authours had had this 
story in hand, God must have made another world, to 
have made them a Hbrary to hold their books, of the 
making of this world. Into what wire would they have 
drawn out this earth! Into what leaf-gold would they 
have beat out these heavens ! It may assist our conjecture 
herein, to consider, that amongst those men, who proceed 
with a sober modestie and limitation in their writing, & 
make a conscience not to clog the world with unnecessary 
books ; yet the volumes which are written by them, upon 
the beginning of Genesis, are scarce lesse than infinite. 
God did no more but say. Let this & this be done ; and 
Moses doth no more but say, that upon Gods saying it 
was done. God required not Nature to help him to do it; 
Moses required not Reason to help him to beleeve. 

99. ^he Creation of a Harmonious World, 

GOD made this whole world in such an uniformity, 
such a correspondency, such a concinnity of parts, 
as that it was an Instrument, perfectly in tune : we may 
cay, the trebles, the highest strings were disordered first ; 
the best understandings, Angels and Men, put this 
instrument out of tune. God rectified all again, by 
putting in a new string, semen mulieris, the seed of the 
woman, the Messias : And onely by sounding that string 
in your ears, become we musicum carmen, true musick, 
true harmony, true peace to you. If we shall say, that 
Gods first string in this instrument, was Reprobation, 
that Gods first intention, was, for his glory to damn 



Creation of a Harmonious World. 163 

man ; and that then he put in another string, of creating 
Man, that so he might have some body to damn ; and 
then another of enforcing him to sin, that so he might 
have a just cause to damne him ; and then another, of 
disabhng him to lay hold upon any means of recovery : 
there's no musick in all this, no harmony, no peace in 
such preaching. But if we take this instrument, w^hen 
Gods hand tun'd it the second time, in the promise of 
a Messias, and offer of the love & mercy of God to all that 
will receive it in him ; then we are truely musicum carmen^ 
as a love-song, when we present the love of God to you, 
and raise you to the love of God in Christ Jesus : for, 
for the musick of the Sphears, whatsoever it be, we cannot 
hear it ; for the decrees of God in heaven, we cannot say we 
have seen them ; our musick is onely that salvation which is 
declared in the Gospel to all them, and to them onely, who 
take God by the right hand, as he delivers himself in Christy 

100. God and Adam and Eve. 

WHO hath divided heaven into shires or parishes, 
or limited the territories or jurisdictions there, 
that God should not have and exercise judicium dis- 
cretionis, the power of discerning all actions in all places, 
when there was no more to be seen nor considered upon 
the whole earth, but the garden of Paradise ? for from 
the beginning, Delicice ejus esse cum filiis hominum, 
Gods delight was to be with the sonnes of men ; and man 
was only there. Shall we diminish God, or speak too 
vulgarly of him, to say that he hovered like a falcon 
over Paradise, and that from that height of heaven the 
piercing eye of God saw so Httle a thing as the forbidden 

M 2 



164 God and Adam and Eve. 

fruit, and what became of that ? and the reaching eare 
of God heard the hissing of the serpent, and the whisper- 
ing of the woman, and what was concluded upon that ? 
shall we think it little to have seen things done in Paradise, 
when there was nothing else to divert his eye, nothing 
else to distract his counsels, nothing else done upon the 
face of the earth ? take the earth now as it is replenished, 
and take it either as it is torn and crumbled in rags and 
shivers, not a kingdome, not a family, not a man agreeing 
with himself ; or take it in that concord which is in it, as 
all the kings of the earth set themselves, and all the rulers 
of the earth take counsel together against the Lord ; take 
it in this union, or this disunion ; in this concord, or this 
disconcord; still the Lord that sitteth in the heavens 
discerns all, looks at all, laughs at all, and hath them in 
derision. Earthly judges have their districtions, and so 
their restrictions ; some things they cannot know : what 
mortall man can know all ? some things they cannot 
take knowledge of, for they are bounded : no cloud, no 
darkness, no disguise keeps him from discerning and 
judging all our actions. 

loi. The World since the Fall, 
Morietur. XT THEN Paradise should have extended, as man should 
W have multiplied, and every holy family, every 
religious Colony have constituted a new Paradise, that 
as it was said of Egypt, when it abounded with Hermitages 
in the Primitive persecutions. That Egypt was a continual] 
City of Hermitages ; so all the world should have been 
a continuall Garden of Paradises, when all affections 
should have been subjects, and all creatures servants, 



The World since the Fall. 165 

and all wives helpers, then life was a sincere blessing. 
But, but a mixt blessing now, when all these are so much 
vitiated ; onely a possible blessing ; a disputable, a con- 
ditionable, a circumstantiall blessing now. If there 
were any other way to be saved and to get to Heaven, 
then by being born into this Hfe, I would not wish to 
have come into this world. And now that God hath 
made this life a Bridge to Heaven ; it is but a giddy, and 
a vertiginous thing, to stand long gazing upon so narrow 
a bridge, and over so deep and roaring waters, and desper- 
ate whirlpools, as this world abounds with : So teach Psalgo.ia 
us to number our dayes, saith David, that we may apply our 
hearts unto wisedome : Not to number them so, as that 
we place our happinesse, in the increase of their number. 

102. Silkworms. 

SHALL we that are but wormes, but silke-zvormes, but 
glow-wormes at best, chide God that hee hath made 
slozv-zoormes, and other venimous creeping things ? shall 
we that are nothing but boxes of poyson in our selves, 
reprove God for making Toads and Spiders in the world ? 
shall we that are all discord, quarrell the harmony of 
his Creation, or his providence ? Can an Apothecary 
make a Soveraign triacle of Vipers, and other poysons, 
and cannot God admit offences, and scandals into his 
physick ? scandals, and offences, tentations, and tribula- 
tions, are our leaven that ferment us, and our lees that 
preserve us. Use them to Gods glory, and to thine own 
establishing, and then thou shall be a particular exception 
to that generall Rule, the Fee mundo a scandalis, shall 
be an Euge tibi a scandalis, thou shalt see that it was 



1 66 Silkworms. 

well for thee, that there were scandals and offences in 
the world, for they shall have exercised thy patience, 
they shall have occasioned thy victory, they shall have 
assured thy triumph. 

103. Original Sin, 

SCARCE any man considers the weight of Originall 
sinne ; And yet, as the strongest tentations fall upon 
us when wee are weakest, in our death-bed, so the heavyest 
sinne seises us, when wee are weakest ; as soon as wee 
are any thing, we are sinners, and there, where there can 
be no more tentations ministred to us, then was to the 
Angels that fell in heaven, that is, in our mothers womb, 
when no world, nor flesh, nor Devill could present 
a provocation to sinne to us, when no faculty of ours is 
able to embrace, or second a provocation to sin, yet there, 
in that weaknesse, we are under the weight of Originall 
sin. And truly, if at this time, God would vouchsafe 
mee my choice, whether hee should pardon me all those 
actual and habituall sins, which I have committed in 
my life, or extinguish Originall sinne in me, I should 
chuse to be delivered from Originall sin, because, though 
I be dehvered from the imputation thereof, by Baptism, so 
that I shall not fall under a condemnation for Originall 
sin onely, yet it still remains in me, and practices upon 
me, and occasions all the other sins, that I commit : 
now, for all my actuall and habituall sins, I know God 
hath instituted meanes in his Church, the Word, and the 
Sacraments, for my reparation ; But with what a holy 
alacrity, with what a heavenly joy, with what a cheerfull 
peace, should I come to the participation of these meanes 



Original Sin. 167 

and seals of my reconciliation, and pardon of all my 
sins, if I knew my selfe to be delivered from Originall 
sinne, from that snake in my bosome, from that poyson 
in my blood, from that leaven and tartar in all my actions, 
that casts me into Relapses of those sins which I have 
repented ? And what a cloud upon the best serenity 
of my conscience, what an interruption, what a dis- 
continuance from the sincerity and integrity of that 
joy, which belongs to a man truly reconciled to God, 
in the pardon of his former sins, must it needs be still 
to know, and to know by lamentable experiences, that 
though I wash my selfe with Soap, and Nitre, and Snow- 
water, mine own cloathes will defile me again, though 
I have washed my selfe in the tears of Repentance, and 
in the blood of my Saviour, though I have no guiltinesse 
of any former sin upon me at that present, yet I have 
a sense of a root of sin, that is not grub'd up, of Originall 
sinne, that will cast me back again. Scarce any man 
considers the weight, the oppression of Originall sinne. 
No man can say, that an Akorn weighs as much as an 
Oak ; yet in truth, there is an Oak in that Akorn : no 
man considers that Originall sinne weighs as much as 
Actuall, or Habituall, yet in truth, all our Actuall and 
Habituall sins are in Originall. Therefore Saint Pauls 
vehement, and frequent prayer to God, to that purpose, 
could not deliver him from Originall sin, and that 
stimulus carnis, that provocation of the flesh, that 
Messenger of Satan, which rises out of that, God would 
give him sufficient grace, it should not worke to his 
destruction, but yet he should have it : Nay, the infinite 
merit of Christ Jesus himself, that works so upon all 



i68 Original Sin. 

actuall and habituall sins, as that after that merit 19 
applyed to them, those sins are no sins, works not so upon 
Originall sin, but that, though I be eased in the Dominion, 
and Imputation thereof, yet the same Originall sin is 
in me still ; and though God doe deliver me from 
eternall death, due to mine actuall and habituall sins, yet 
from the temporall death, due to Originall sin, he 
delivers not his dearest Saints. 

104. Original Sin, 

MISERABLE man ! a Toad is a bag of Poyson, and 
a Spider is a blister of Poyson, and yet a Toad and 
a Spider cannot poyson themselves ; Man hath a dram 
of poyson, originall-Sin, in an invisible corner, we know 
not where, and he cannot choose but poyson himself 
and all his actions with that ; we are so far from being 
able to begin without Grace, as then where we have the 
first Grace, we cannot proceed to the use of that, 
without more. 

105. l^he Heart of the Sinner, 

THE holyest man cannot at all times finde his own 
heart, (his heart may be bent upon Religion, and yet 
he cannot tell in which Religion ; and upon Preaching, 
and yet he cannot tell which Preacher ; and upon Prayer, 
and yet he shall finde strayings and deviations in his 
Prayer) much more hardly is the various and vagabond 
heart of such an indifferent sinner, to be found by any 
search. If he enquire for his heart, at that Chamber 
where he remembers it was yesterday, in lascivious and 
lustful purposes, he shall hear that it went from thence 



The Heart of the Sinner. 169 

to some riotous Feasting, from thence to some Blas- 
phemous Gaming, after, to some Malicious Consultation 
of entangling one, and supplanting another ; and he 
shall never trace it so close, as to drive it home, that is, 
to the consideration of itself, and that God that made it ; 
nay, scarce to make it consist in any one particular 
sin. . . . 

This is the full setting of the heart to do evil, u^hen 
a man fills himself vidth the Hberty of passing into any 
sin, in an indifferencie ; and then findes no reason why he 
should leave that way, either by the love, or by the fear 
of God. If he prosper by his sin, then he findes no reason ; 
if he do not prosper by it, yet he findes a wrong reason. 
If unseasonable flouds drown his Harvest, and frustrate 
all his labours, and his hopes ; he never findes, that his 
oppressing, and grinding of the Poor, was any cause of 
those waters, but he looks only how the Winde sate, and 
how the ground lay ; and he concludes, that if Noah, andEzek.14.i4. 
Job, and Daniel had been there their labour must have 
perished, and been drown'd, as well as his. If a vehement 
Fever take hold of him, he remembers where he sweat, 
and when he took cold ; where he walked too fast, where 
his Casement stood open, and where he was too bold 
upon Fruit, or meat of hard digestion ; but he never 
remembers the sinful and naked Wantonnesses, the pro- 
fuse and wastful Dilapidations of his own body, that 
have made him thus obnoxious and open to all dangerous 
Distempers. Thunder from heaven burns his Barns, 
and he says. What luck was this ? if it had fallen but 
ten foot short or over, my barns had been safe : whereas 
his former blasphemings of the Name of God, drew down 



170 The Heart of the Sinner. 

that Thunder upon that house, as it was his ; and that 
Lightning could no more fall short or over, then the 
Angel which was sent to Sodom could have burnt another 
Citie, and have spar'd that ; or then the plagues of 
Moses and of Aaron could have fallen upon Goshen, and 
have spar'd Egypt. His Corners abound with Manna, 
he overflows with all for necessities, and with all dehcacies, 
in this life ; and yet he finds worms in his Manna, 
a putrefaction, and a mouldring away, of this abundant 
state ; but he sees not that that is, because his Manna 
was gathered upon the Sabbath, that there were profana- 
tions of the Name and Ordinances of God, mingled in 
his means of growing rich. 

106. Light Sins, 

THERE are some sins so rooted, so riveted in men, so 
incorporated, so consubstantiated in the soule, by 
habituall custome, as that those sins have contracted the 
nature of Ancient possessions. As men call Manners 
by their names, so sins have taken names from men, and 
from places ; Simon Magus gave the name to a sin, and 
so did Gehazi, and Sodom did so : There are sins that 
run in Names, in FamiHes, in Blood ; Hereditary sins, 
entailed sins ; and men do almost prove their Gentry 
by those sins, and are scarce beleeved to be rightly 
borne, if they have not those sins ; These are great 
possessions, and men do much more easily part with 
Christ, then with these sins. But then there are lesse 
sins, light sins, vanities ; and yet even these come to 
possesse us, and separate us from Christ. How many 
men neglect this ordinary meanes of their Salvation, 



Light Sins. 171 

the comming to these Exercises, not because their undoing 
lyes on it, or their discountenancing ; but meerely out 
of levity, of vanity, of nothing ; they know not what 
to do else, and yet do not this. You heare of one man 
that was drowned in a vessell of Wine ; but how many 
thousands in ordinary water ? And he was no more 
drowned in that precious liquor, then they in that 
common water. A gad of Steele does no more choake 
a man, then a feather, then a haire ; Men perish with 
whispering sins, nay vnth silent sins, sins that never tell 
the conscience they are sins, as often as with crying 
sins : And in hell there shall meet as many men, that 
never thought what was sin, as that spent all their 
thoughts in the compassing of sin ; as many, who in 
a slack inconsideration, never cast a thought upon that 
place, as that by searing their conscience, overcame the 
sense and feare of the place. Great sins are great 
possessions ; but levities and vanities possesse us too ; 
and men had rather part with Christ, then with any 
possessions. 

107, 1^ he Sin of Reason. 

PSAL. 55. 19. Because They have no changes, therefore 
They fear not God. In a Prison, where men withered 
in a close and perpetual imprisonment ; In a Galley, where 
men were chain'd to a laborious and perpetual slavery ; In 
places, where any change that could come, would put them 
in a better state, then they were before, this might seem 
a fitter text, then in a Court, where every man having set 
his foot, or plac'd his hopes upon the present happy 
state, and blessed Government, every man is rather to 
be presumed to love God, because there are no changes, 



172 The Sin of Reason. 

then to take occasion of murmuring at the constancie 
of Gods goodness towards us. But because the first 
murmuring at their present condition, the first Innovation 
that ever was, was in Heaven ; The Angels kept not 
their first Estate : Though as Princes are Gods, so their 
well-govern'd Courts, are Copies, are representations of 
Heaven ; yet the Copy cannot be better then the 
Original : And therefore, as Heaven it self had, so all 
Courts will ever have, some persons, that are under the 
Increpation of this text, Th^t, Because they have no changes^ 
therefore they fear not God : At least, if I shall meet with 
no conscience, that finds in himself a guiltiness of this 
sin, if I shall give him no occasion of repentance, yet 
I shall give him occasion of praysing, and magnifying 
that gracious God, which hath preserv'd him from such 
sins, as other men have fallen into, though he have not : 
For, I shall let him see first, The dangerous shpperiness, 
the concurrence, the co-incidence of sins ; that a habit 
and custom of sin, sHps easily into that dangerous degree 

Dk'isio, of Obduration, that men come to sin upon Reason ; they 
find a Quia, sl Cause, a Reason why they should sin : 
and then, in a second place, he shall see, what perverse 
and frivolous reasons they assign for their sins, when they 
are come to that ; even that which should avert them, 
they make the cause of them. Because they have no changes. 
And then, lastly, by this perverse mistaking, they come 
to that infatuation, that dementation, as that they loose 
the principles of all knowledge, and all wisedom : 7he 
fear of God is the beginning of zvisdom ; and, Because they 
have no changes, they fear not God. 

Part I. First then, We enter into our first Part, the slipperiness 



The Sin of Reason. 173 

of habitual sin, with that note of 5. Gregorie, Peccatum 
cum voce, est culpa cum actione ; peccatum cum clamore^ 
est culpa cum libertate ; Sinful thoughts produc'd into 
actions, are speaking sins ; sinful actions continued into 
habits, are crying sins. There is a sin before these ; 
a speechless sin, a whispering sin, which no body hears, 
but our own conscience ; which is, when a sinful thought 
or purpose is born in our hearts, first we rock it, by tossing, 
and tumbling it in our fancies, and imaginations, and by 
entertaining it with delight and consent, & with remem- 
bring, with how much pleasure we did the like sin before, 
and how much we should have, if we could bring this 
to pass ; And as we rock it, so we swathe it, we cover 
it, with some pretences, some excuses, some hopes of 
covercling it ; and this is that, which we call Morosam 
delectationem, a delight to stand in the air and prospect 
of a sin, and a loathness to let it go out of our sight. Of 
this sin S. Gregory sayes nothing in this place, but onely 
of actual sins, which he calls speaking ; and of habitual, 
which he calls crying sins. And this is as far, as the 
Schools, or the Casuists do ordinarily trace sin ; To find 
out peccata Infantia, speechless sins, in the heart ; peccata 
•vocantia, speaking sins, in our actions ; And peccata 
clamantia, crying and importunate sins, which will not 
suffer God to take his rest, no nor to fulfil his own Oath, 
and protestation : He hath said. As I live, I would not 
the death of a sinner ; and they extort a death from him. 
But besides these. Here is a farther degree, beyond 
speaking sins, and crying sins ; beyond actual sins and 
habitual sins ; here are peccata cum ratione, and cum 
disputatione ; we will reason, we will debate, we will 



174 The Sin of Reason. 

dispute it out with God, and we will conclude against 
all his Arguments, that there is a Quia, a Reason, why we 
should proceed and go forward in our sin : Et fudet 
non esse impudentes, as S. Augustine heightens this sinful 
disposition ; Men grow asham'd of all holy shamefac'd- 
ness, and tenderness towards sin ; they grow asham'd 
to be put off, or frighted from their sinful pleasure, with 
the ordinary terror of Gods imaginary judgements ; 
asham'd to be no wiser than S. Paul would have them, 

I Cor. 1.21. to be mov'd, or taken hold of, by the foolishness of preaching; 
or to be no stronger of themselves then so, that we should 

Matth. 8. trust to anothers taking of our infirmities, and bearing 
of our sicknesses ; Or to be no richer, or no more provi- 
dent then so. To sell all, and give it away, and make 

Luc. 12. a treasure in Heaven, and all this for fear of Theeves, 
and Rust, and Canker, and Moths here. That which is 
not allowable in Courts of Justice, in criminal Causes, 
to hear Evidence against the King, we will admit 
against God ; we will hear Evidence against God ; we 
will hear what mans reason can say in favor of the 
DeHnquent, why he should be condemned ; why God 
should punish the soul eternally, for the momentany 
pleasures of the body : Nay, we suborn witnesses 
against God, and we make Philosophy and Reason 
speak against Religion, and against God ; though 
indeed, Omne verum, omni veto consentiens ; what- 
soever is true in Philosophy, is true in Divinity too ; 
howsoever we distort it, and wrest it to the contrary. 
We hear Witnesses, and we suborn Witnesses against 
God, and we do more ; we proceed by Recriminations, 
and a cross Bill, with a Quia Deus, because God 



The Sin of Reason. 175 

does as he does, we may do as we do ; Because God 
does not punish Sinners, we need not forbear sins ; 
whilst we sin strongly, by oppressing others, that 
are weaker, or craftily by circumventing others that 
are simple. This is but Leoninum, and Vulpinum, 
that tincture of the Lyon, and of the Fox, that 
brutal nature that is in us. But when we come to 
sin, upon reason, and upon discourse, upon Meditation, 
and upon plot. This is Humanum, to become the Man of 
Sin, to surrender that, which is the Form, and Essence 
of man. Reason, and understanding, to the service of 
sin. When we come to sin wisely and learnedly, to sin 
logically, by a Quia^ and an ErgOy that. Because God does 
thus, we may do as we do, we shall come to sin through 
all the Arts, and all our knowledge. To sin Grammatically, 
to tie sins together in construction, in a Syntaxis, in 
a chaine, and dependance, and coherence upon one 
another : And to sin Historically, to sin over sins of 
other men again, to sin by precedent, and to practice 
that which we had read : and we come to sin Rhetori- 
cally, perswasively, powerfully ; and as we have found 
examples for our sins in History, so we become examples 
to others, by our sins, to lead and encourage them, in 
theirs ; when we come to employ upon sin, that which 
is the essence of man. Reason, and discourse, we will 
also employ upon it, those which are the properties 
of man onely, which are. To speak, and to laugh ; we 
will come to speak, and talk, and to boast of our sins, 
and at last, to laugh and jest at our sins ; and as we have 
made sin a Recreation, so we will make a jest of our 
condemnation. And this is the dangerous sHpperiness 



176 The Sin of Reason. 

of sin, to slide by Thoughts and Actions, and Habits, 
to contemptuous obduration. 



F 



108. Delight in Evil, 

IRST then, what is this setting of the heart upon evil ; 

and then, what is this fulness, that leaves no room 
for a Cure ? When a man receives figures and images 
of sin, into his Fancie and Imagination, and leads them 
on to his understanding and Discourse, to his Will, 
tc his Consent, to his Heart, by a delightful dwelling 
upon the meditation of that sin ; yet this is not a setting 
cfthe heart upon doing evil. To be surpris'd by a Tenta- 
tion, to be overthrown by it, to be held down by it for 
a time, is not it. It is not when the devil looks in at the 
window to the heart, by presenting occasions of tentations, 
to the eye ; nor when he comes in at the door, to our 
heart, at the ear, either in lascivious discourses, or Satyrical 
and Libellous defamations of other men : It is not, 
when the devil is put to his Circuit, to seek whom he 
may devour, and how he may corrupt the King by his 
Council, That is, the Soul by the Senses : But it is, when 
by a habitual custom in sin, the sin arises meerly and 
immediately from my self : It is, when the heart hath 
usurp'd upon the devil, and upon the world too, and is 
able and apt to sin of it self, if there were no devil, and 
if there were no outward objects of tentation : when our 
Chrysost. own heart is become spontanea insania, ifS voluntarius 
dcemon. Such a wilful Madness, and such a voluntary and 
natural Devil to it self, as that we should be ambitious, 
though we were in an Hospital ; and licentious, though 
we were in a wilderness ; and voluptuous, though in 



Delight in Evil. 177 

a famine : so that such a mans heart, is as a land of such 
Gyants, where the Children are born as great, as the Men 
of other nations grow to be ; for those sins, which in 
other men have their birth, and their growth, after their 
birth, they begin at a Concupiscence, and proceed to a 
Consent, and grow up to Actions, and swell up to Habits ; 
In this man, sin begins at a stature and proportion above 
all this ; he begins at a delight in the sin, and comes 
instantly to a defence of it, and to an obduration and 
impenitibleness in it : This is the evil of the heart, by 
the mis-use of Gods grace, to devest and lose all tender- 
ness and remorse in sin. 

109. Excuses, 

1ET no man therefore think to present his complexion 
J to God for an excuse, and say, My choler with which 
my constitution abounded, and which I could not 
remedy, encHncv! me to wrath, and so to bloud ; My 
Melancholy cnclined me to sadnesse, and so to 
Desperation, as though thy sins were medicinall sins, 
sins to vent humors. Let no man say, I am continent 
enough all the yeare, but the spring works upon me, 
and inflames my concupiscencies, as though thy sins 
were seasonable and anniversary sins. Make not thy 
Calling the occasion of thy sin, as though thy sin were 
a Mysterie, and an Occupation ; Nor thy place, thy 
station, thy oflice the occasion of thy sin, as though thy 
sin were an Heir-loome, or furniture, or fixed to the 
freehold of that place : for this one proposition, God 
is no accepter of persons^ is so often repeated, that all 

2025-3 N 



178 Excuses. 

circumstances of Dispositions, and Callings, and time, 
and place might be involved in it. 

1 10. Rebuke of Sin. 

THE rebuke of sin, is like the fishing of Whales ; the 
Marke is great enough ; one can scarce misse 
hitting ; but if there be not sea room and line enough, 
& a dexterity in letting out that line, he that hath fixed 
his harping Iron, in the Whale, endangers himselfe, and 
his boate ; God hath made us fishers of Men ; and when 
we have struck a Whale^ touch'd the conscience of 
any person, which thought himselfe above rebuke, and 
increpation, it struggles, and strives, and as much as 
it can, endevours to draw fishers, and boate, the Man 
and his fortune into contempt, and danger. But if 
God tye a sicknesse, or any other calamity, to the end of 
the line, that will winde up this Whale againe, to the 
boate, bring back this rebellious sinner better advised, 
to the mouth of the Minister, for more counsaile, and to 
a better souplenesse, and inclinablenesse to conforme 
himselfe, to that which he shall after receive from him ; 
onely calamity makes way for a rebuke to enter. 

111. Names of Sins. 

I Part. X7IRST then in this mystery of Confession, we con- 
Notumfeci. J_^ gjj^j. Davids reflected act, his preparatory act, 
preceding his confession to God, and transacted in him- 
selfe, of which the first motion is, the Notum feci, I 
acknowledged in my selfe, I came to a feeling in my selfe, 
what my sinfull condition was. This is our quickning 
in our regeneration, and second birth ; and til this come. 



Names of Sins. 179 

a sinner lies as the Chaos in the beginning of the Creation, 
before the Spirit of God had moved upon the face of the 
watersy Dark, and voyd^ and without forme ; He lies, as 
we may conceive, out of the Authors of Naturall Story, 
the slime and mud of the River ^ilus to lie, before the 
Sun-beames strike upon it ; which after, by the heat 
of those beames, produces severall shapes, and formes 
of creatures. So till this first beame of grace, which we 
consider here, strike upon the soule of a sinner, he Hes 
in the mud and slime, in the dregs and lees, and tartar 
of his sinne. Hee cannot so much as wish, that that 
Sunne would shine upon him, he doth not so much as 
know, that there is such a Sunne, that hath that influence, 
and impression ; But if this first beame of Grace enlighten 
him to himselfe, reflect him upon himselfe, notum facit, 
(as the Text sayes) if it acquaint him with himselfe, then, 
as the creatures in the Creation, then, as the new creatures 
at Nilus, his sins begin to take their formes, and their 
specifications, and they appeare to him in their particular 
true shapes, and that which hee hath in a generall name, 
called Pleasure or Wantonnesse, now cals it selfe in his 
conscience, a direct Adultery, a direct Incest ; and that 
which he hath called FrugaHty, and providence for family 
and posterity, tells him plainly, My name is Oppression, 
and I am the spirit of covetousnesse. Many times men 
fall into company, and accompany others to houses of 
riot and uncleannesse, and doe not so much as know their 
sinfull companions names ; nay they doe not so much 
as know the names of the sins that they commit, nor those 
circumstances in those sinnes, which vary the very name 
and nature of the sin. 

N 2 



i8o Pride. 

112. Pride. 

SOLITUDE is not the scene of Pride ; The danger 
of pride is in company, when we meet to looke upon 
another. But in Adams wife, Eve, her first act (that is 
noted) was an act of Pride, a hearkning to that voyce 

Gen. 3. 5. of the Serpent, Te shall be as Gods. As soone as there were 
two, there was pride. How many may we have knowne, 
(if we have had any conversation in the world) that have 
been content all the weeke, at home alone, with their 
worky day faces, as well as with their worky day clothes, 
and yet on Sundayes, when they come to Church, and 
appeare in company, will mend both, their faces as well 
as their clothes. Not solitude, but company is the scene 
of pride ; And therefore I know not what to call that 
practice of the Nunnes in Spaine, who though they never 
see man, yet will paint. So early, so primary a sin is 
Pride, as that it grew instantly from her, whom God 

Gen. 3. 18. intended for a Helper, because he saw that it was not 
good for man to he alone. God sees that it is not good for 
man to be without health, without wealth, without 
power, and jurisdiction, and magistracy, and we grow 
proud of our helpers, proud of our health and strength, 
proud of our wealth and riches, proud of our office and 
authority over others. 

So early, so primary a sin is pride, as that, out of every 
mercy, and blessing, which God affords us, (and, His 
mercies are new every morning we gather Pride ; wee are 
not the more thankfull for them, and yet we are the 
prouder of them. Nay, we gather Pride, not onely out 
of those things, which mend and improve us, (Gods 



Pride. i8i 

blessings and mercies) but out of those actions of our own, 
that destroy and ruine us, we gather pride ; sins over- 
throw us, demolish us, destroy and ruine us, and yet we 
are proud of our sinnes. How many men have we heard 
boast of their sinnes ; and, (as S. Augustine confesses of 
himselfe) behe themselves, and boast of more sinnes then 
ever they committed ? Out of every thing, out of nothing 
sin grows. Therefore was this commandment in our 
text, Sequere, Follow, come after, well placed first, for 
we are come to see even children strive for place and 
precedency, and mothers are ready to goe to the Heralds 
to know how Cradles shall be ranked, which Cradle shall 
have the highest place ; Nay, even in the wombe, there 
was contention for precedency ; lacoh tooke hold of Gen.25.26* 
his brother Esaus heele, and would have been borne 
before him. 

And as our pride begins in our Cradle, it continues SuperUa 
in our graves and Monuments. It was a good while J^^^^"' 
in the primitive Church, before any were buried in the 
Church ; The best contented themselves with the 
Churchyards. After, a holy ambition, (may we call it 
so) a holy Pride brought them ad Limina, to the Church- 
threshold, to the Church-doore, because some great 
Martyrs were buried in the Porches, and devout men 
desired to lie neare them, as one Prophet did to lie neare 
another, (Lay my bones besides his bones.) But now, i King. 13. 
persons whom the Devill kept from Church all their 3'* 
Hves, Separatists, Libertines, that never came to any 
Church, And persons, whom the Devill brought to 
Church all their lives, (for, such as come meerly out of 
the obligation of the Law, and to redeem that vexation, 



i82 Pride. 

or out of custome, or company, or curiosity, or a perverse 
and sinister affection to the particular Preacher, though 
they come to Gods house, come upon the Devils 
invitation) Such as one Devill, that is, worldly respect, 
brought to Church in their lives, another Devill, that 
is, Pride and vain-glory, brings to Church after their 
deaths, in an affectation of high places, and sumptuous 
Monuments in the Church. And such as have given 
nothing at all to any pious uses, or have determined their 
almes and their dole which they have given, in that one day 
of their f unerall, and no farther, have given large annuities, 
perpetuities, for new painting their tombes, and for new 
flags, and scutcheons, every certaine number of yeares. 

O the earlinesse ! O the latenesse ! how early a Spring, 
and no Autumne ! how fast a growth, and no declination, 
of this branch of this sin Pride, against which, this first 
word of ours, Sequere, Follow, come after, is opposed ! 
this love of place, and precedency, it rocks us in our 
Cradles, it lies down with us in our graves. 



m 



113. Covetousness, 
^AST thou found honey P Eat so much as is sufficient 
for thee, lest thou he filed therewith^ and vomit it. — 
Prov, XXV. 16. . . . 
Ne satieris, Hee doth not say yet, lest thou bee satisfied ; there 
is no great feare, nay there is no hope of that, that 
he will be satisfied. We know the receipt, the capacity 
of the ventricle, the stomach of man, how much 
it can hold ; and wee know the receipt of all the 
receptacles of blood, how much blood the body can have ; 
80 wee doe of all the other conduits and cisterns of the 



Covetousness. 183 

body ; But this infinite Hive of honey, this insatiable 
whirlpoole of the covetous mind, no Anatomy, no 
dissection hath discovered to us. When I looke into the 
larders, and cellars, and vaults, into the vessels of our 
body for drink, for blood, for urine, they are pottles, 
and gallons ; when I looke into the furnaces of our 
spirits, the ventricles of the heart and of the braine, 
they are but thimbles ; for spirituall things, the things 
of the next vv^orld, we have no roome ; for temporall 
things, the things of this w^orld, we have no bounds. 
Hov^^ then shall this over-eater bee filled with his honey ? 
So filled, as that he can receive nothing else. More of 
the same honey hee can ; Another Manner, and another 
Church, is but another bit of meat, w^ith another sauce 
to him ; Another Office, and another way of Extortion, 
is but another garment, and another lace to him. But 
he is too full to receive any thing else ; Christ comes to 
this Bethlem, (Bethlem which is Domus panis) this house 
of abundance, and there is no roome for Christ in this 
Inne ; there are no crums for Christ under this table ; 
There comes Boanerges, {Boanerges, that is, Jilius Tonitrui, 
the Sonne of Thunder) and he thunders out the Fa^s, 
the Comminations, the Judgements of God upon such 
as hee ; but if the Thunder spoile not his drink, he sees 
no harme in Thunder ; As long as a Sermon is not 
a Sentence in the Starre-chamber, that a Sermon cannot 
fine and imprison him, hee hath no room for any good 
effect of a Sermon. The Holy Ghost, the Spirit of 
Comfort comes to him, and offers him the consolation 
of the Gospel ; but hee wrill die in his old rehgion, 
which is to sacrifice to his owne Nets, by which his 



184 Covetousness. 

portion is plenteous ; he had rather have the God of 
the Old Testament, that payes in this world with milke 
and honey, then the God of the New Testament, that 
cals him into his Vineyard in this World, and payes him 
no wages till the next : one lupiter is worth all the three 
Elohims, or the three lehovahs (if we may speake so) to 
him. lupiter that can come in a showre of gold, out- 
waighs lehova, that comes but in a showre of water, but 
in a sprinkling of water in Baptisme, and sels that water 
so deare, as that he will have showres of teares for it, 
nay showres of blood for it, when any Persecutor hath 
a mind to call for it. The voyce of God whom he hath 
contemned, and wounded. The voyce of the Preacher 
whom he hath derided, and impoverished, The voyce 
of the poore, of the Widow, of the Orphans, of the 
prisoner, whom he hath oppressed, knocke at his doore, 
and would enter, but there is no roome for them, he is 
so full. This is the great danger indeed that accompanies 
this fulnesse, but the danger that affects him more is 
that which is more literally in the text, Evomet, he shall 
be so filled as that he shall vomit ; even that fulnesse, 
those temporall things which he had, he shall cast up. 

114. Blasphemy, 

BLASPHEMY, as it is a contumelious speech, dero- 
gating from any man, that good that is in him, or 
attributing to any man, that ill that is not in him, may 
be fastned upon any man. For the most part it is 
understood a sin against God, and that directly ; and 
here, by the manner of Christ expressing himselfe, it is 
made the greatest sin ; All siuy even blasphemy. And yet, 



Blasphemy. 185 

a drunkard that cannot name God, will spue out a blas- 
phemy against God : A child that cannot spell God, 
will stammer out a blasphemy against God : If we 
smart, we blaspheme God, and we blaspheme him if 
we be tickled ; If I lose at play, I blaspheme, and if my 
fellow lose, he blasphemes, so that God is alwayes sure 
to be a loser. An Usurer can shew me his bags, and an 
Extortioner his houses, the fruits, the revenues of his 
sinne ; but where will the blasphemer shew mee his 
blasphemy, or what hee hath got by it ? The licentious 
man hath had his love in his armes, and the envious man 
hath had his enemy in the dust, but wherein hath the 
blasphemer hurt God ? 

In the Schoole we put it for the consummation of Aqum.22* 
the torment of the damned, that at the Resurrection, ^'^^'^^'^ 
they shall have bodies, and so be able, even verbally, 
to blaspheme God ; herein we exceed the Devill already, 
that we can speake blasphemously. There is a rebellious 
part of the body, that Jdam covered with figge leaves, 
that hath damned many a wretched soule ; but yet, 
I thinke, not more then the tongue ; And therefore the 
whole torment that Dives suffered in hell, is expressed 
in that part, Father Abraham, have mercy upon me, and Lukei6.24, 
send Lazarus, that he may dip the tip oj his finger in water, 
and coole my tongue. The Jews that crucified God, will 
not sound the name of God, and we for whom he was 
Crucified, belch him out in our surfets, and foame him 
out in our fury : An Impertinent sin, without occasion 
before, and an unprofitable sin, without recompence 
after, and an incorrigible sin too ; for, almost what 
Father dares chide his son for blasphemy, that may not 



F 



i86 Blasphemy. 

tell him, Sir I learnt it of you ? or what Master his 
servant, that cannot lay the same recrimination upon 
him ? 

115. ^he Burden of Sin. 
'OR mine iniquities are gone over my head, as a heavy 

Burden, they are too heavy for me. — ^Ps. xxxviii. 4 

A second inconvenience intimated in this Metaphore, 
Fatigat. a burden, IS the fatigat, a burden wearies us, tires us : and 
so does our sinne, and our best beloved sinne. It hath 
wearied us, and yet we cannot devest it. We would 
leave that sin, and yet there is one talent more to be added, 
one childe more to be provided for, one office, or one title 
more to be compassed, one tentation more to be satisfied. 
Though we grumble, not out of remorse of conscience, 
but out of a bodily wearinesse of the sinne, yet wee 
proceed in it. How often men goe to Westminster, how 
often to the Exchange, called by unjust suits, or called 
by corrupt bargaines to those places, when their ease, 
or their health perswades them to stay at home ? How 
many go to forbidden beds, then when they had rather 
stay at home, if they were not afraid of an unkind inter- 
pretation ? We have wearied our selves in the ways oj 
wickednesse ; Plus miles in uno torneamento, qudm sanctus 
Monachus in decem annis, says our Holkot, upon that 
place, a soldier suffers more in one expedition, then 
a Monk does, in ten years, says he ; and perchance he 
says true, and yet no commendation to his Monke neither ; 
for that soldier may doe even the cause of God, more 
good, in that one expedition, then that Monke in ten 
years : But it is true as Holkot intended it, (though 
perchance his example doe not much strengthen it) 



The Burden of Sin. 187 

Vicious men are put to more pains, and to doe more 

things against their own mindes, then the Saints of God 

are in the ways of holinesse. We have wearied our selves 

in the ways of wickednesse, says he, that is, in doing as 

other wicked men have done, in ways which have been 

beaten out to us, by the frequent practise of other men ; 

but he addes more. We have gone thorough Deserts, where 

there lay no way ; that is, through sins, in which, wee had 

no example, no precedent, the inventions of our hearts. 

The covetous man lies still, and attends his quarter days, 

and studies the endorsements of his bonds, and he 

wonders that the ambitious man can endure the shufflings 

and thrustings of Courts, and can measure his happinesse 

by the smile of a greater man : And, he that does so, 

wonders as much, that this covetous man can date his 

happinesse by an Almanack, and such revolutions, and 

though he have quick returns of receipt, yet scarce affords 

himself bread to Hve till that day come, and though all 

his joy be in his bonds, yet denies himself a candles end 

to look upon them. Hilly ways are wearisome ways, 

and tire the ambitious man ; Carnall pleasures are dirty 

ways, and tire the licentious man ; Desires of gain, are 

thorny ways, and tire the covetous man ; Emulations 

of higher men, are dark and hlinde ways, and tire the 

envious man ; Every way, that is out of the way, wearies 

us ; But, lassati sumus ; sed lassis non datur requies ; we Lam. 5. 5. 

labour, and have no rest, when we have done ; we are 

wearied with our sins, and have no satisfaction in them ; 

we goe to bed to night, weary of our sinfull labours, 

and we will rise freshly to morrow, to the same sinfull 

labours again ; And when a sinner does so little remember 



i88 The Burden of Sin. 

yesterday, how little does he consider to morrow ? He 
that forgets what he hath done, foresees not what he shall 
suffer : so sin is a burden ; it crookens us, it wearies us ; 
And those are the two first inconveniences. 

1 1 6. 7 he Sinner. 

IT is thy pleasure O God, and thy pleasure shall be 
infallibly accomplished, that every wicked person 
should be his owne Executioner. He is Spontaneus Dc^mon, 
as S. Chrysostome speaks, an In-mate, an in-nate Devill ; 
a bosome devill, a selfe-Devill ; That as he could be a 
tempter to himselfe, though there were no Devill, so he 
could be an Executioner to himselfe, though there were 
no Satan, and a Hell to himselfe, though there were no 
other Torment. Sometimes he stales not the Assises, 
but prevents the hand of Justice ; he destroies himselfe 
before his time. But when he stales, he is evermore 
condemned at the Assises. Let him sleepe out as much 
of the morning as securely as he can ; embellish, and 
adorne himselfe as gloriously as he can ; dine as largely 
and as delicately as he can ; weare out as much of the 
afternoone, in conversation, in Comedies, in pleasure, as 
hee can ; sup with as much distension, and inducement 
of drousinesse as he can, that he may scape all remorse, 
by falling asleepe quickly, and fall asleepe with as much 
discourse, and musicke, and advantage as he can, he hath 
a conscience that will survive, and overwatch all the 
company ; he hath a sorrow that shall joyne issue with 
him when he is alone, and both God, and the devill, who 
doe not meet willingly, shall meet in his case, and be in 
league, and be on the sorrowes side, against him. The 



The Sinner. 189 

anger of God, and the malice of the devill, shall concurre 
with his sorrow, to his farther vexation. No one wicked 
person, by any diversion or cunning, shall avoid this 
sorrow, for it is in the midst, and in the end of all his 
forced contentments ; Even in laughing^ the heart is Prov, 14. 
sorrowful, and the end of that mirth is heavinesse, ^^' 

117. The borrows of the Wicked, 
AND if we consider farther, the manifold Topiques, 
JLJ^ and places, from which the sorrowes of the wicked 
arise. That every inch of their ground is overgrown with 
that venomous weed, that every place, and every part 
of time, and every person buddes out a particular occasion 
of sorrow to him, that he can come into no chamber, 
but he remembers, In such a place as this, I sinned thus, 
That he cannot heare a Clock strike, but he remembers, 
At this hour I sinned thus. That he cannot converse 
with few persons, but he remembers, With such a person 
I sinned thus, And if he dare goe no farther then to 
himselfe, he can look scarcely upon any limb of his body, 
but in that he sees some infirmity, or some deformity, 
that he imputes to some sin, and must say. By this sin, 
this is thus : When he can open the Bible in no place, 
but if he meet a judgement, he must say, V indie ta mihi, 
This vengeance belongs to me, and if he meet a mercy, 
he must say, Quid mihi P What have I to doe to take 
this mercy into my mouth ? In this deluge of occasions 
of sorrow, I must not say with God to Abraham, Look 
up to heaven, and number the Starres, (for this man 
cannot look up to heaven) but I must say. Continue thy 
dejected look, and look downe to the earth, thy earth, 



190 The Sorrows of the Wicked. 

and number the graines of dust there, and the sorrowes 
of the wicked are more then they. 

118. The Sins of Memory. 

A HOUSE is not clean, though all the Dust be swept 
together, if it lie still in a corner, within Dores ; 
A Conscience is not clean, by having recollected all her 
sinnes in the Memory^ for they may fester there, and 
Gangreen even to Desperation, till she have emptied them 
in the bottomlesse Sea of the bloud of Christ Jesus : and 
the mercy of his Father, by this way of Confession. But 
a house is not clean neither, though the Dust be thrown 
out, if there hang Cobwebs about the Walls, in how dark 
corners soever. A Conscience is not clean, though the 
sins, brought to our memory by this Examination, be 
cast upon Gods mercy, and the merits of his Sonne, by 
Confession, if there remaine in me, but a Cobzveb, a little, 
but a sinfuU delight in the Memory of those sins, which 
I had formerly committed. How many men sinne over 
f:he sinnes of their youth again, in their age, by a sinfull 
Delight in remembring those sinnes, and a sinfull Desire, 
that their Bodies were not past them ? How many men 
sin over some sins, but imaginarily, (and yet Damnably) 
a hundred times, which they never sinned actually at 
all, by filling their Imaginations, with such thoughts 
as these, How would I be revenged of such an Enemy, 
if I were in such a place of Authority ? How easily 
could I overthrow such a wastfull young Man, and com- 
passe his Land, if I had but Money, to feed his humours ? 
Those sinnes which we have never been able to doe 
actually, to the harme of others, we doe as hurtfuUy to 



The Sins of Memory. 191 

our owne Souls, by a sinfull Desire of them, and a sinfull 
Delight in them. 

119. ^he Eye of God. 
/^^OD cannot he mocked, saith the Apostle, nor God 
^^ cannot be blinded. He seeth all the way, and at 
thy last gaspe, he will make thee see too, through the 
multiplying Glasse, the Spectacle of Desperation. Canst 
thou hope that that God, that seeth this darke Earth 
through all the vaults and arches of the severall spheares 
of Heaven, that seeth thy body through all thy stone 
walls, and seeth thy soul through that which is darker 
then all those, thy corrupt flesh, canst thou hope that 
that God can be blinded with drawing a curtain between 
thy sinne and him ? when he is ail eye, canst thou hope 
to put out that eye, with putting out a candle ? when 
he hath planted legions of Angels about thee, canst 
thou hope that thou hast taken away all Intelligence, if 
thou have corrupted, or silenced, or sent away a servant ? 
O bestow as much labour, as thou hast done, to finde 
corners for sin, to finde out those sinnes, in those corners 
where thou hast hid them. As Princes give pardons by 
their own hands, but send Judges to execute Justice, 
come to him for mercy in the acknowledgement of thy 
sinnes, and stay not till his Justice come to thee, when 
he makes inquisition for blood ; and doe not think, that 
if thou feel now at this present, a little tendernesse in 
thy heart, a little melting in thy bowels, a little dew in 
thine eyes, that if thou beest come to know, that thou 
art a sinner, thou dost therefore presently know thy 
sinnes. Thou wouldst have so much tendernes, so much 



193 The Eye of God. 

compassion, if thou knewest that he that sits next thee, 
were in this danger of Gods heavy indignation ; thou 
wouldst commiserate thy neighbours wretched condition 
so much. But proceed with thy self further, bring this 
dawning and breake of day to a full light, and this little 
sparke to a perfect acknowledgement of thy sinnes. 
Go home, with this spark of Gods Spirit in you, and there 
looke upon your Rentalls, and know your oppressions, 
and extorsions ; looke upon your shop-bookeSy and know 
your deceits and falsifications ; looke upon your ward- 
robesy and know your excesses ; looke upon your childrens 
faces, and know your fornications. Till then, till you 
come to this scrutiny, this survey, this sifting of the 
Conscience, if we should cry peace, peace, yet there were 
no peace. 

120. ^he World Drowned in Sin, 

WHEN the Holy Ghost hath brought us into the 
Ark from whence we may see all the world without, 
sprawling and gasping in the flood, (the flood of sinfull 
courses in the world, and of the anger of God) when we 
can see this violent flood, (the anger of God) break in 
at windowes, and there devoure the licentious man in 
his sinfull embracements, and make his bed of wanton- 
nesse his death-bed ; when we can see this flood (the 
anger of God) swell as fast as the ambitious man swels, 
and pursue him through all his titles, and at last 
suddenly, and violently wash him away in his owne 
blood, not alwayes in a vulgar, but sometimes in an 
ignominious death ; when we shall see this flood (the 
flood of the anger of God) over-flow the valley of the 



The World Drowned in Sin. igi^ 

voluptuous mans gardens, and orchards, and follow liim 
into his Arbours, and Mounts, and Terasses, and carry 
him from thence into a bottomlesse Sea, which no 
Plummet can sound, (no heavy sadnesse reheve him) no 
anchor take hold of, (no repentance stay his tempested 
and weather-beaten conscience) when wee finde our 
selves in this Ark, where we have first taken in the fresh 
water of Baptisme, and then the Bread, and Wine, and 
Flesh, of the Body and Blood of Christ Jesus, Then are 
we reproved, forbidden all scruple, then are we convinced, 
That as the twelve Apostles shall sit upon twelve seatSy 
and judge the twelve bribes at the last day ; So doth the 
Holy Ghost make us Judges of all the world now, and 
inables us to pronounce that sentence. That all but they, 
who have sincerely accepted the Christian Religion, are 
still sub peccato, under sin, and without remedy. 

121. J he Hand of God, 

THE hand of God shall grow heavy upon a silent 
sinner, in his body, in his health ; and if he con- 
ceive a comfort, that for all his sicknesse, he is rich, and 
therefore cannot fayle of helpe and attendance, there 
comes another worme, and devours that, faithlesnesse 
in persons trusted by him, oppressions in persons that 
have trusted him, facihty in undertaking for others, 
corrupt Judges, heavy adversaries, tempests and Pirats 
at Sea, unseasonable or ill Markets at land, costly and 
expensive ambitions at Court, one worme or other shall 
devoure his riches, that he eased himselfe upon. If he 
take up another Comfort, that though health and wealth 
decay, though he be poore and weake, yet he hath learnings 

2025-3 o 



194 The Hand of God. 

and philosophy, and morall constancy, and he can content 
himselfe with himselfe, he can make his study a Court, 
and a few Books shall supply to him the society and the 
conversation of many friends, there is another worme 
to devoure this too, the hand of divine Justice shall grow 
heavy upon him, in a sense of an unprofitable retirednesse, 
in a disconsolate melancholy, and at last, in a stupidity, 
tending to desperation. 

122. The Sick Soul. 

HE shall suspect his Religion, suspect his Repentance, 
suspect the Comforts of the Minister, suspect the 
efficacy of the Sacrament, suspect the mercy of God 
himselfe. Every fit of an Ague is an Earth-quake that 
swallows him, every fainting of the knee, is a step to Hell ; 
every lying down at night is a funerall ; & every quaking 
is a rising to judgment ; every bell that distinguishes 
times, is a passing-bell, and every passing-bell, his own ; 
every singing in the ear, is an Angels Trumpet ; at every 
dimnesse of the candle, he heares that voice. Fool, this 
night they will fetch away thy soul; and in every judge- 
ment denounced against sin, he hears an Ito maledicte 
upon himselfe, Goe thou accursed into hell fire, 

123. Sleep. 
Ephes. 4. ^ / HE Sun must not set upon my anger ; much lesse will 
^^ -^ I let the Sun set upon the anger of God towards me, 

or sleep in an unrepented sin. Every nights sleep is a Nunc 
dimittis ; then the Lord lets his servant depart in peace. 
Thy lying down is a valediction, a parting, a taking 
leave, (shall I say so ?) a shaking hands with God ; and, 



Sleep. 195 

when thou shakest hands with God, let those hands be 
clean. Enter into thy grave, thy metaphoricall, thy 
quotidian grave, thy bed, as thou entredst into the Church 
at first, by Water, by Baptisme ; Re-baptise thy self 
every night, in lobs Snow water. . . . Sleep with cleane 
hands, either kept cleane all day, by integrity ; or 
washed cleane, at night, by repentance ; and whensoever 
thou wakest, though all lobs messengers thunder about 
thee, and all lobs friends multiply mis-interpretations 
against thee, yet lobs protestation shall be thy pro- 
testation, what end soever God have in this proceeding, 
It is not for any injustice in my hands, and the other 
part of his protestation too, Also my prayer is -pure, 

124. The Gate of Death. 
AS he that travails weary, and late towards a great 
XjL City, is glad when he comes to a place of execu- 
tion, becaus he knows that is neer the town ; so when 
thou comest to the gate of death, glad of that, for it 
is but one step from that to thy Jerusalem. Christ hath 
brought us in some neerness to Salvation, as he is vere 
Salvator mundi, in that we k7tow, that this is indeed the Jo. 4. 42. 
Christ, the Saviour of the world : and he hath brought 
it neerer than that, as he is Salvator corporis sui, in that Eph. 5. 23. 
we know. That Christ is the head of the Church, and the 
Saviour of that body-. And neerer than that, as he is Esay.43.3. 
Salvator tuus sanctus. In that we know. He is the Lord 
our God, the holy One of Israel, our Saviour : But neerest 
of all, in the Ecce Salvator tuus venit. Behold thy Salvation Esa.62. 11. 
commeth. It is not only promised in the Prophets, nor 

02 



196 The Gate of Death. 

only writ in the Gospel, nor only seaPd in the Sacraments, 
nor only prepared in the visitations of the holy Ghost, 
but, Ecce, behold it, now, when thou canst behold nothing 
else : The sun is setting to thee, and that for ever ; thy 
houses and furnitures, thy gardens and orchards, thy 
titles and offices, thy wife and children are departing 
from thee, and that for ever ; a cloud of faintnesse is 
come over thine eyes, and a cloud of sorrow over all 
theirs ; when his hand that loves thee best hangs 
trembhngly over thee to close thine eyes, Ecce Salvator 
tuus venit, behold then a new hght, thy Saviours hand 
shall open thine eyes, and in his light thou shalt see light ; 
and thus shalt see, that though in the eyes of men thou 
lye upon that bed, as a Statue on a Tomb, yet in the 
eyes of God, thou standest as a Colossus^ one foot in one, 
another in another land ; one foot in the grave, but the 
other in heaven ; one hand in the womb of the earth, 
and the other in Abrahams bosome : And then vere prope^ 
Salvation is truly neer thee, and neerer than when thou 
believedst, which is our last word. 

125. Our Prison, 

WE are all conceived in close Prison ; in our 
Mothers wombes, we are close Prisoners all ; when 
we are borne, we are borne but to the liberty of the 
house ; Prisoners still, though within larger walls ; and 
then all our life is but a going out to the place of Execu- 
tion, to death. Now was there ever any man seen to 
sleep in the Cart, between New-gate, and Tyborne ? 
between the Prison, and the place of Execution, does 
any man sleep ? And we sleep all the way ; from the 



Our Prison. 197 

womb to the grave we are never throughly awake ; but 
passe on with such dreames, and imaginations as these, 
I may hve as well, as another, and why should I dye, 
rather then another ? but awake, and tell me, sayes 
this Text, Quis homo F who is that other that thou 
talkest of ? What man is he that liveth, and shall not see 
death ? 

126. All must Die. 

DOTH not man die even in his birth ? The breaking 
of prison is death, and what is our birth, but a break- 
ing of prison ? Assoon as we were clothed by God, our 
very apparell was an Embleme of death. In the skins of 
dead beasts, he covered the skins of dying men. Assoon 
as God set us on work, our very occupation was an 
Embleme of death ; It was to digge the earth ; not to 
digge pitfals for other men, but graves for our selves. 
Hath any man here forgot to day, that yesterday is dead ? 
And the Bell tolls for to day, and will ring out anon ; 
and for as much of every one of us, as appertaines to this 
day. Quotidie morimur, iff tamen nos esse ceternos putamus, 
sayes S. Hierome ; We die every day, and we die all the 
day long; and because we are not absolutely dead, we 
call that an eternity, an eternity of dying : And is there 
comfort in that state ? why, that is the state of hell it 
self, Eternall dying, and not dead. 

But for this there is enough said, by the Morall man ; 
(that we may respite divine proofes, for divine points 
anon, for our severall Resurrections) for this death is 
meerly naturall, and it is enough that the morall man sayes. 
Mors lex, trihutum, officium mortalium. First it is lex, you Seneca. 



198 All must Die. 

were born under that law, upon that condition to die : 
so it is a rebellious thing not to be content to die, it 
opposes the Law. Then it is Tributum, an imposition 
which nature the Queen of this world layes upon us, 
and which she will take, when and where she Hst ; here 
a yong man, there an old man, here a happy, there a 
miserable man ; And so it is a seditious thing not to be 
content to die, it opposes the prerogative. And lastly. 
It is Officiiim, men are to have their turnes, to take their 
time, and then to give way by death to successors ; and 
so it is Incivile, inofficiosum^ not to be content to die, it 
opposes the frame and form of government. It comes 
equally to us all, and makes us all equall when it comes. 
The ashes of an Oak in the Chimney, are no Epitaph of 
that Oak, to tell me how high or how large that was ; 
It tels me not what flocks it sheltered while it stood, 
nor what men it hurt when it fell. The dust of great 
persons graves is speechlesse too, it sayes nothing, it 
distinguishes nothing : As soon the dust of a wretch 
whom thou wouldest not, as of a Prince whom thou 
couldest not look upon, will trouble thine eyes, if the 
winde blow it thither ; and when a whirle-winde hath 
blowne the dust of the Church-yard into the Church, and 
the man sweeps out the dust of the Church into the 
Church-yard, who will undertake to sift those dusts 
again, and to pronounce, This is the Patrician, this is 
the noble flowre, and this the yeomanly, this the Plebeian 
bran. . . . 

Novissi- Death is the last, and in that respect the worst enemy. 

mus hosits. jj^ ^^ enemy, that appeares at first, when we are or may 
be provided against him, there is some of that, which 



All must Die. 199 

we call Honour : but in the enemie that reserves himselfe 
unto the last, and attends our weake estate, there is 
more danger. Keepe it, where I intend it, in that which 
is my spheare, the Conscience : If mine enemie meet 
me betimes in my youth, in an object of tentation, (so 
Josephs enemie met him in Putifars Wife) yet if I doe 
not adhere to this enemy, dwell upon a delightfull 
meditation of that sin, if I doe not fuell, and foment 
that sin, assist and encourage that sin, by high diet, 
wanton discourse, other provocation, I shall have reason 
on my side, and I shall have grace on my side, and I shall 
have the History of a thousand that have perished by 
that sin, on my side ; Even Spittles will give me souldiers 
to fight for me, by their miserable example against that 
sin ; nay perchance sometimes the vertue of that woman, 
whom I sollicite, will assist me. But when I lye under 
the hands of that enemie, that hath reserved himselfe 
to the last, to my last bed, then when I shall be able 
to stir no limbe in any other measure then a Feaver or 
a Palsie shall shake them, when everlasting darknesse 
shall have an inchoation in the present dimnesse of mine 
eyes, and the everlasting gnashing in the present chatter- 
ing of my teeth, and the everlasting worme in the present 
gnawing of the Agonies of my body, and anguishes of 
my minde, when the last enemie shall watch my remedi- 
lesse body, and my disconsolate soule there, there, where 
not the Physitian, in his way, perchance not the Priest 
in his, shall be able to give any assistance. And when he 
hath sported himselfe with my misery upon that stage, 
my death-bed, shall shift the Scene, and throw me from 
that bed, into the grave, and there triumph over me. 



200 All must Die. 

God knowes, how many generations, till the Redeemer, 
my Redeemer, the Redeemer of all me, body, as well as 
soule, come againe ; As death is Novissimus hostis, the 
enemy which watches me, at my last weaknesse, and shall 
hold me, when I shall be no more, till that Angel come. 
Who shall say, and sweare that time shall he no more, in 
that consideration, in that apprehension, he is the 
powerfuUest, the fearefulest enemy ; and yet even there 
this enemy Abolebitur, he shall be destroyed. 



127. Death Inevitable, 

/TDAM might have liv'd, if he would, but / cannot, 
^y^ God hath placed an Ecce, a marke of my death, upon 
every thing living, that I can set mine eye upon ; every 
thing is a remembrancer, every thing is a Judge upon 
me, and pronounces, I must dye. The whole frame of 

Heb. 9. 27. the world is mortall. Heaven and Earth passe away : and 
upon us all, there is an irrecoverable Decree past, statutum 
estf It is appointed to all men, that they shall once dye. 
But when ? quickly ; If thou looke up into the aire. 

Job 7. 7. remember that thy life is but a winde, If thou see a cloud 
in the aire, aske St. James his question, what is your 

lam. 4. 14. life ? and give St. James his answer, It is a vapour that 
appeareth and vanisheth away. If thou behold a Tree, 
then Job gives thee a comparison of thy selfe ; A T^ree 
is an embleme of thy selfe ; nay a Tree is the originally 
thou art but the copy, thou art not so good as it : for, 

Job 14. 7. There is hope of a tree (as you reade there) if the roote wax 
old, if the stock be dead, if it be cut down, yet by the 
sent of the waters, it will bud, but man is sick, and dyeth, and 



Death Inevitable. 201 

where is he ? he shall not wake againe, till heaven be 
no more. Looke upon the water, and we are as that, 
and as that spilt upon the ground : Looke to the earth, 
and we are not like that, but we are earth it self : At 
our Tables we feed upon the dead, and in the Temple we 
tread upon the dead : and when we meet in a Church, 
God hath made many echoes, many testimonies of our 
death, in the walls, and in the windowes, and he onely 
knowes, whether he will not make another testimony of 
our mortality, of the youngest amongst us, before we 
part, and make the very place of our biiriall, our deathbed, 

128. 7he Expectation of Death, 

NOW the general condemnation, which is upon all 
mankind, that they must dye, this alone scarce frights 
any man, scarce averts any man from his purposes. He 
that should first put to Sea in a tempest, he might easily 
think, it were in the nature of the Sea to be rough always. 
He that sees every Church-yard swell with the waves 
and billows of graves, can think it no extraordinary thing 
to dye ; when he knows he set out in a storm, and he was 
born into the world upon that condition, to go out of 
it again. 

129. 7 he Death-bed, 

ITT in finem, he loved them to the end. It is much 
-^-^that he should love them in fine, at their end ; that 
he should look graciously at last ; that when their sunne 
sets, their eyes faint, his sunne of grace should arise, and 
his East should be brought to their West ; that then, 
in the shadow of death, the Lord of life should quicken 



202 The Death-bed. 

and inanimate their hearts ; that when their last bell 
tolls, and calls them to their first and last judgement, 
which to this purpose is all one ; for the passing bell 
and the Angels trump sound all but one note : Surgiu 
qui dormitis in pulvere, Arise ye that sleep in the dust, 
which is the voice of the Angels ; and, Surgite qui 
vigilatis in plumis, Arise ye that cannot sleep in feathers, 
for the pangs of death, which is the voice of the bell, 
is in effect but one voice : for God at the generall judge- 
ment, shall never reverse any particular judgement, 
formerly given ; that God should then come to thy bed 
side Ad sibilandum populum suum, as the Prophet Ezechiel 
saith, to hisse softly for his childe, to speak comfortably 
in his eare, to whisper gently to his departing soul, and 
to drown and overcome with this soft musick of his all 
the clangour of the Angels trumpets, all the horrour of 
the ringing bell, all the cries, and vociferations of a 
distressed, and distracted, and scattering family ; yea 
all the accusations of his own conscience, and all the 
triumphant acclamations of the devil himself : that 
God should love a man thus infne, at his end, and return 
to him then, though he had suffered him to go astray 
before, is a great testimonie of an inexpressible love. 
Butt this love is not in fine, in the end ; but infinem, to 
the end, 

130. The Death of Ecstasy. 

Prov. 18. CT\EATB. and life are in the power of the tongue, sayes 

■^-^ Solomon, in another sense ; and in this sense too, If 

my tongue, suggested by my heart, and by my heart 

rooted in faith, can say, Non moriar, non moriar ; If 



21. 



The Death of Ecstasy. 203 

I can say, (and my conscience doe not tell me, that 
I belye mine owne state) if I can say. That the blood 
of my Saviour runs in my veines. That the breath of 
his Spirit quickens all my purposes, that all my deaths 
have their Resurrection, all my sins their remorses, all 
my rebelUons their reconciliations, I will harken no more 
after this question, as it is intended de morte naturali, 
of a naturall death, I know I must die that death, what 
care I ? nor de morte spirituali, the death of sin, I know 
I doe, and shall die so ; why despaire I ? but I will finde 
out another death, mortem raptus, a death of rapture, and 2 Cor. 12. 
of extasie, that death which S. Faul died more then once, Acts 9. 
The death which S. Gregory speaks of, Divina contem- Greg. 
-platio quoddam sepulchrum animcey The contemplation of 
God, and heaven, is a kinde of buriall, and Sepulchre, 
and rest of the soule ; and in this death of rapture, and 
extasie, in this death of the Contemplation of my interest 
in my Saviour, I shall finde my self, and all my sins 
enterred, and entombed in his wounds, and like a Lily 
in Paradise, out of red earth, I shall see my soule rise 
out of his blade, in a candor, and in an innocence, con- 
tracted there, acceptable in the sight of his Father. 

131. The Dead with Us, 

1ITTLE know we, how little a way a soule hath to 
-i goe to heaven, when it departs from the body ; 
Whether it must passe locally, through Moone, and Sun, 
and Firmament, (and if all that must be done, all that 
may be done, in lesse time then I have proposed the doubt 
in) or whether that soule finde new light in the same 
roome, and be not carried into any other, but that 



204 The Dead with Us. 

the glory of heaven be diffused over all, I know not, 
I dispute not, I inquire not. Without disputing, or 
inquiring, I knovi^, that when Christ sayes, 7hat God is 
not the God of the dead, he saies that to assure me, that 
those whom I call dead, are ahve. And when the Apostle 
£3eb. 11.16. tels me, ^hat God is not ashamed to be called the God oj 
the dead, he tels me that to assure me. That Gods servants 
lose nothing by dying. 
Menander. He was but a Heathen that said, If God love a man, 
Tbraces. jj^^g^is tolUtur, He takes him young out of this world ; 
And they were but Heathens, that observed that custome. 
To put on mourning when their sons were born, and to 
feast and triumph when they dyed. But thus much we 
may learne from these Heathens, That if the dead, and 
we, be not upon one floore, nor under one story, yet we 
are under one roofe. We think not a friend lost, because 
he is gone into another roome, nor because he is gone 
into another Land ; And into another world, no man 
is gone ; for that Heaven, which God created, and this 
world, is all one world. If I had fixt a Son in Court, 
or married a daughter into a plentiful! Fortune, I were 
satisfied for that son and that daughter. Shall I not be 
so, when the King of Heaven hath taken that son to 
himselfe, and maried himselfe to that daughter, for ever ? 
I spend none of my Faith, I exercise none of my Hope, in 
this, that I shall have my dead raised to hfe againe. 

This is the faith that sustaines me, when I lose by the 
death of others, or when I suffer by Hving in misery 
my selfe. That the dead, and we, are now all in one 
Church, and at the resurrection, shall be all in one Quire. 



Mourning. 205 

132. Mourning, 

HERE, in this world, we who stay, lack those who are 
gone out of it : we know they shall never come to 
us ; and when we shall go to them, whether we shall 
know them or no, we dispute. They who think that it 
conduces to the perfection of happinesse in heaven, that 
we should know one another, think piously if they think 
we shall. For, as for the maintenance of pubhque peace. 
States, and Churches, may think diversly in points of 
Religion, that are not fundamentall, and yet both be 
true and Orthodoxall Churches ; so for the exaltation 
of private devotion in points that are not fundamentall, 
divers men may think diversly, and both be equally 
good Christians. Whether we shall know them there, 
or no, is problematicall and equall ; that we shall not 
till then, is dogmaticall and certain : Therefore we weep. 
I know there are Philosophers that will not let us weep, 
nor lament the death of any : And I know that in the 
Scriptures there are rules, and that there are instructions 
convayed in that example, that David left mourning 
as soon as the childe was dead ; And I know that there are 
Authors of a middle nature, above the Philosophers, and 
below the Scriptures, the Apocryphall books, and I know 
it is said there. Comfort thy selfe, for thou shalt do him 
no good that is dead, Et te ipsum pessimabis (as the vulgat EccIus. 33. 
reads it) thou shalt make thy self worse and worse, in 
the worst degree. But yet all this is but of inordinate 
lamentation ; for in the same place, the same Wise man 
sayes. My Son, let thy tears fall down over the dead ; 
weep bitterly and make great moane, as he is worthy. 



2o6 Mourning. 

When our Saviour Christ had uttered his consummatum 
est, all was finished, and their rage could do him no more 
harm, when he had uttered his In manus iuas, he had 
delivered and God had received his soul, yet how did 
the whole frame of nature mourn in Eclipses, and tremble 
in earth-quakes, and dissolve and shed in pieces in the 
opening of the Temple, Quia moriuus, because he was 
dead. 

Truly, to see the hand of a great and mighty Monarch, 
that hand that hath governed the civill sword, the sword 
of Justice at home, and drawn and sheathed the forraigne 
sword, the sword of war abroad, to see that hand lie 
dead, and not be able to nip or fillip away one of his own 
wormes (and then Quis homo, what man, though he be one 
of those men, of whom God hath said, Te are gods, yet 
Quis homo, what man is there that lives, and shall not see 
death ?) To see the brain of a great and rehgious 
Counsellor (and God blesse all from making, all from 
calling any great that is not religious) to see that brain 
that produced means to becalme gusts at Councell 
tables, stormes in Parhaments, tempests in popular 
commotions, to see that brain produce nothing but 
swarmes of wormes and no Proclamation to disperse 
them ; To see a reverend Prelate that hath resisted 
Heretiques & Schismatiques all his life, fall Hke one of 
them by death, & perchance be called one of them when 
he is dead. To re-collect all, to see great men made no 
men, to be sure that they shall never come to us, not 
to be sure, that we shall know them when we come to 
them, to see the Lieutenants and Images of God, Kings, 
the sinews of the State, rehgious Counsellors, the spirit 



Mourning. 207 

of the Church, zealous Prelates, And then to see vulgar, 
ignorant, wicked, and facinorous men thrown all by one 
hand of death, into one Cart, into one common Tide- 
boate, one Hospitall, one Almeshouse, one Prison, the 
grave, in whose dust no man can say. This is the King, 
this is the Slave, this is the Bishop, this is the Heretique, 
this is the Counsellor, this is the Foole, even this miserable 
equality of so unequall persons, by so foule a hand, is 
the subject of this lamentation, even Qtiia mortuus, 
because Lazarus was dead, lesus wept. 

133. A Quiet Grave. 

HOW low soever God be pleased to cast you. Though 
it be to the earth, yet he does not so much cast you 
downe, in doing that, as bring you home. Death is not 
a banishing of you out of this world ; but it is a visitation 
of your kindred that He in the earth ; neither are any 
nearer of kin to you, then the earth it selfe, and the 
wormes of the earth. You heap earth upon your soules, 
and encumber them with more and more flesh, by a super- 
fluous and luxuriant diet ; You adde earth to earth in 
new purchases, and measure not by Acres, but by Manors, 
nor by Manors, but by Shires ; And there is a Httle 
Quillet, a Httle Close, worth all these, A quiet Grave. 
And therefore, when thou readest. That God makes thy 
bed in thy sicknesse, rejoyce in this, not onely that he 
makes that bed, where thou dost He, but that bed where 
thou shalt He ; That that God, that made the whole earth, 
is now making thy bed in the earth, a quiet grave, where 
thou shalt sleep in peace, tiU the Angels Trumpet wake 
thee at the Resurrection, to that Judgement where thy 



2o8 A Quiet Grave. 

peace shall be made before thou commest, and writ, 
and sealed, in the blood of the Lamb. 



Wi 



134. Eternal Damnation, 
'HEN we shall have given to those words, by which 
hell is expressed in the Scriptures, the heaviest 
significations, that either the nature of those words can 
admit, or as they are types and representations of hell, 
as Jire, and brimstone, & weeping, and gnashing, and 
darknesse, and the worme, and as they are laid together 

Esay3o.33. in the Prophet, ^ophet, (that is, hell) is deepe and large, 
(there is the capacity & content, roome enough) It is 
a pile of fire and much wood, (there is the durablenesse of 
it) and the breath of the Lord to kindle it, like a streame of 
Brimstone, (there is the vehemence of it :) when all is 
done, the hell of hels, the torment of torments is the 
everlasting absence of God, and the everlasting impossi- 
bility of returning to his presence ; Horrendum est, sayes 

Heb.10.31. the Apostle, It is a fearefull thing to fall into the hands 
of the living God. Yet there was a case, in which David 
found an ease, to fall into the hands of God, to scape the 
hands of men : Horrendum est, when Gods hand is bent 
to strike, it is a fearefull thing, to fall into the hands oj 
the living God ; but to fall out of the hands of the living 
God, is a horror beyond our expression, beyond our 
imagination. 

That God should let my soule fall out of his hand, into 
a bottomlesse pit, and roll an unremoveable stone upon 
it, and leave it to that which it finds there, (and it shall 
finde that there, which it never imagined, till it came 
thither) and never thinke more of that soule, never have 



Eternal Damnation. 209 

more to doe with it. That of that providence of God, 
that studies the Hfe of every weed, and worme, and ant, 
and spider, and toad, and viper, there should never, 
never any beame flow out upon me ; that that God, who 
looked upon me, when I was nothing, and called me when 
I was not, as though I had been, out of the womb and 
depth of darknesse, will not looke upon me now, when, 
though a miserable, and a banished, and a damned 
creature, yet I am his creature still, and contribute 
something to his glory, even in my damn.nion ; that that 
God, who hath often looked upon me in my foulest 
uncleannesse, and when I had shut out the eye of the 
day, the Sunne, and the eye of the night, the Taper, and 
the eyes of all the world, vnth curtaines and windowes 
and doores, did yet see me, and see me in mercy, by 
making me see that he saw me, and sometimes brought 
me to a present remorse, and (for that time) to a forbearing 
of that sinne, should so turne himselfe from me, to his 
glorious Saints and Angels, as that no Saint nor Angel, 
nor Christ Jesus himselfe, should ever pray him to looke 
towards me, never remember him, that such a soule 
there is ; that that God, who hath so often said to my 
soule, Quare morieris ? Why wilt thou die ? and so 
often sworne to my soule, Vivit Dominus, As the Lord 
liveth, I would not have thee dye, but live, will nether 
let me dye, nor let me live, but dye an everlasting life, 
and hve an everlasting death ; that that God, who, when 
he could not get into me, by standing, and knocking, by 
his ordinary meanes of entring, by his Word, his mercies, 
hath applied his judgements, and hath shaked the house, 
this body, with agues and palsies, and set this house on 



210 Eternal Damnation. 

fire, with fevers and calentures, and frighted the Master 
of the house, my soule, with horrors, and heavy appre- 
hensions, and so made an entrance into me ; That that 
God should frustrate all his owne purposes and practises 
upon me, and leave me, and cast me away, as though 
I had cost him nothing, that this God at last, should let 
this soule goe away, as a smoake, as a vapour, as a bubble, 
and that then this soule cannot be a smoake, a vapour, 
nor a bubble, but must lie in darknesse, as long as the 
Lord of light is light it selfe, and never sparke of that 
light reach to my soule ; What Tophet is not Paradise, 
what Brimstone is not Amber, what gnashing is not 
a comfort, what gnawing of the worme is not a tickling, 
what torment is not a marriage bed to this damnation, to 
be secluded eternally, eternally, eternally from the sight of 
God ? Especially to us, for as the perpetuall losse of that 
is most heavy, with which we have been best acquainted, 
and to which wee have been most accustomed ; so shall 
this damnation, which consists in the losse of the sight 
and presence of God, be heavier to us then others, because 
God hath so graciously, and so evidently, and so diversly 
appeared to us, in his pillar of fire, in the light of pros- 
perity, and in the pillar of the Cloud, in hiding himselfe 
for a while from us ; we that have seene him in all the 
parts of this Commission, in his Word, in his Sacraments, 
and in good example, and not beleeved, shall be further 
removed from his sight, in the next world, then they to 
whom he never appeared in this. But Vincenti i^ 
credenti, to him that beleeves aright, and overcomes 
all tentations to a wrong beliefe, God shall give the 
accomplishment of fulnesse, and fulnesse of joy, and joy 



Eternal Damnation. 211 

rooted in glory, and glory established in eternity, and this 
eternity is God ; To him that beleeves and overcomes, 
God shall give himselfe in an everlasting presence and 
fruition, Amen, 

135. Death of the Good and the Bad Man, 

TRULY, if the Death of the wricked ended in Death, 
yet to scape that manner of death were worthy 
a Religious hfe. To see the house fall, and yet be afraid 
to goe out of it ; To leave an injur'd world, and meet an 
incensed God ; To see oppression and wrong in all thy 
professions, and to foresee ruine and wastefulnesse in 
all thy Posterity ; and Lands gotten by one sin in the 
Father, molder away by another in the Sonne ; To see 
true figures of horror, and ly, and fancy worse ; To 
begin to see thy sins but then, and finde every sin (at 
first sight) in the proportion of a Gyant, able to crush 
thee into despair ; to see the Blood of Christ, imputed, 
not to thee, but to thy Sinnes ; to see Christ crucified, 
and not crucifyed for thee, but crucified by thee ; To 
heare this blood speake, not better things, then the blood 
of Abel, but lowder for vengeance then the blood of 
Abel did ; This is his picture that hath been Nothing, 
that hath done nothing, that hath proposed no Stephen, 
No Law to regulate. No example to certifie his Conscience : 
But to him that hath done this. Death is but a sleepe. . . . 

Now of this dying Man, that dies in Christ, that dies 
the Death of the Righteous, that embraces Death as 
a Sleepe, must wee give you a Picture too. 

There is not a minute left to do it ; not a minutes 
sand ; Is there a minutes patience ? Bee pleased to 

p 2 



212 Death of the Good 

remember that those Pictures which are delivered in 
a minute, from a print upon a paper, had many dayes, 
weeks, Moneths time for the graving of those Pictures 
in the Copper ; So this Picture of that dying Man, that 
dies in Christ, that dies the death of the Righteous, that 
embraces Death as a Sleepe, was graving all his life ; All 
his publique actions were the lights, and all his private 
the shadowes of this Picture. And when this Picture 
comes to the Presse, this Man to the streights and agonies 
of Death, thus he lies, thus he looks, this he is. His 
understanding and his will is all one faculty ; He under- 
stands Gods purpose upon him, and he would not have 
God's purpose turned any other way ; hee sees God will 
dissolve him, and he would faine be dissolved, to be with 
Christ ; His understanding and his will is all one faculty ; 
His memory and his fore-sight are fixt, and concentred 
upon one object, upon goodnesse ; Hee remembers 
that hee hath proceeded in the sinceritie of a good 
Conscience in all the wayes of his calling, and he foresees 
that his good name shall have the Testimony, and his 
Posterity the support of the good men of this world ; 
His sickness shall be but a fomentation to supple and 
open his Body for the issuing of his Soule ; and his Soule 
shall goe forth, not as one that gave over his house, but 
as one that travelled to see and learne better Architecture, 
and meant to returne and re-edifie that house, according 
to those better Rules : And as those thoughts which 
possesse us most awake, meete us again when we are 
asleepe ; So his holy-thoughts, having been alwaies 
conversant upon the directing of his family, the education 
of his Children, the discharge of his place, the safety of 



and the Bad Man. 213 

the State, the happinesse of the King all his life ; when 
he is fain a sleepe in Death, all his Dreames in that blessed 
Sleepe, all his devotions in heaven shall be upon the same 
Subjects, and he shal solicite him that sits upon the 
Throne, & the Lamb, God for Christ Jesus sake, to blesse 
all these with his particular blessings : for so God giveth Ps. 127, a 
his beloved sleep, so as that they enjoy the next world 
and assist this. 

136. l^he Northern Passage. 

NO man kills his enemy therefore, that his enemy 
might have a better life in heaven ; that is not his 
end in killing him : It is Gods end ; Therefore he brings 
us to death, that by that gate he might lead us into hfe 
everlasting ; And he hath not discovered, but made that 
Northerne passage, to passe by the frozen Sea of calamity, 
and tribulation, to Paradise, to the heavenly Jerusalem. 

137. J he Resurrection. 

THE dead heare not Thunder, nor feele they an In demon; 
Earth-quake. If the Canon batter that Church 
walls, in which they lye buryed, it wakes not them, nor 
does it shake or affect them, if that dust, which they are, 
be thrown out, but yet there is a voyce, which the dead 
shall heare ; The dead shall heare the voyce of the Son of John 5,25. 
God, (sayes the Son of God himself) and they that heare 
shall live ; And that is the voyce of our Text. It is here 
called a clamour, a vociferation, a shout, and varied 
by our Translators, and Expositors, according to the 
origination of the word, to be clamor hortatorius, and 
suasorius, and jussorius, A voyce that carries with it 



214 The Resurrection. 

a penetration, (all shall heare it) and a perswasion, (all 
shall beleeve it, and be glad of it) and a power, a command, 
(all shall obey it.) Since that voyce at the Creation, 
Fiat, Let there be a world, was never heard such a voyce 
as this, Surgite mortui, Arise ye dead. That was spoken 
to that that was meerely nothing, and this to them, who 
in themselves shall have no cooperation, no concurrence 
to the hearing or answering this voyce. 

138. The Awakening, 

C'CEMITERU are Dormitoria, Churchyards are our 
beds. And in those beds, (and in all other beds of 
death) (for, the dead have their beds in the Sea too, and 
sleepe even in the restlesse motion thereof) the voyce 
of the Archangel, and the Trumpet of God shall awake 
them. 

139. The Resurrection of the Body, 

THERE are so many evidences of the immortality 
of the soulc, even to a naturall mans reason, that it 
required not an Article of the Creed, to fix this notion of 
the Immortality of the soule. But the Resurrection of 
the Body is discernible by no other light, but that of 
Faith, nor could be fixed by any lesse assurance then an 
Article of the Creed, Where be all the sphnters of that 
Bone, which a shot hath shivered and scattered in the 
Ayre ? Where be all the Atoms of that flesh, which a 
Corrasive hath eat away, or a Consumption hath breath'd, 
and exhal'd away from our arms, and other Limbs ? 
In what wrinkle, in what furrow, in what bowel of the 
earth, ly all the graines of the ashes of a body burnt 
a thousand years since ? In what corner, in what 



The Resurrection of the Body. 215 

ventricle of the sea, lies all the jelly of a Body drowned 

in the generall Jlood ? What cohasrence, what sympathy, 

what dependence maintaines any relation, any corres- 

spondence, between that arm that was lost in Europe, 

and that l^gg^ that was lost in Afrique or Asia, scores of 

yeers between ? One humour of our dead body produces 

worms, and those worms suck and exhaust all other 

humour, and then all dies, and all dries, and molders 

into dust, and that dust is blowen into the River, & 

that puddled water tumbled into the sea, and that ebs 

and flows in infinite revolutions, and still, still God 

knows in what Cabinet every seed-Pearle lies, in what 

part of the world every graine of every mans dust lies ; 

and, sibilat popuhm suum, (as his Prophet speaks in Zech.io. 8. 

another case) he whispers, he hisses, he beckens for the 

bodies of his Saints, and in the twinckling of an eye, that 

body that was scattered over all the elements, is sate down 

at the right hand of God, in a glorious resurrection. 

140. The Last Day, 

THE grave it self shall be open againe ; and Aperti Mat.2'i.s2. 
coeli, The heavens shall be open, and I shall see the '^ '^* 5 • 
Sonne of man, the Sonne of God, and not see him at 
that distance, that Stephen saw him there, but see him, 
and sit down with him. I shall rise from the dead, from 
the darke station, from the prostration, from the proster- 
nation of death, and never misse the sunne, which shall 
then be put out, for I shall see the Sonne of God, the 
Sunne of glory, and shine my self, as that sunne shines. 
I shall rise from the grave, and never misse this City, 
which shall be no where, for I shall see the City of God, 



21 6 The Last Day. 

the new Jerusalem, I shall looke up, and never wonder 

when it will be day, for, the Angell will tell me that 
Apocio. 6. tirne shall be no more, and I shall see, and see cheerefully 

that last day, the day of judgement, which shall have no 
Dan.^.g. night, never end, and be united to the Antient of dayeSy 

to God himselfe, who had no morning, never began. 



n: 



141. The Day of Judgement, 
OW, in respect of the time after this judgement, 
(which is Eternity) the time between this and it 
cannot be a minute ; and therefore think thy self at that 
Tribunal!, that judgement now : Where thou shalt 
not onely heare all thy sinfuU workes, and words, and 
thoughts repeated, which thou thy selfe hadst utterly 
forgot, but thou shalt heare thy good works, thine almes, 
thy comming to Church, thy hearing of Sermons given 
in evidence against thee, because they had hypocrisie 
mingled in them ; yea thou shalt finde even thy repent- 
ance to condemne thee, because thou madest that but 
a doore to a relapse. There thou shalt see, to thine 
inexpressible terror, some others cast downe into hell, 
for thy sins ; for those sins which they would not have 
done, but upon thy provocation. There thou shalt 
see some that occasioned thy sins, and accompanied 
thee in them, and sinned them in a greater measure 
then thou didst, taken up into heaven, because in the 
way, they remembred the end, and thou shalt sink under 
a lesse waight, because thou never lookedst towards him 
Bernard, that would have eased thee of it. Quis non cogitans 
heec in desperationis rotetur abyssum ? Who can once 
thinke of this and not be tumbled into desperation \ 



Joy. 217 

142. Joy, 

IF you looke upon this world in a Map, you find two 
Hemisphears, two half worlds. If you crush heaven 
into a Map, you may find two Hemisphears too, two half 
heavens ; Halfe will be Joy, and halfe will be Glory ; 
for in these two, the joy of heaven, and the glory of heaven, 
is all heaven often represented unto us. And as of those 
two Hemisphears of the world, the first hath been knowne 
long before, but the other, (that of America, which is 
the richer in treasure) God reserved for later Discoveries ; 
So though he reserve that Hemisphear of heaven, which 
is the Glory thereof, to the Resurrection, yet the other 
Hemisphear, the Joy of heaven, God opens to our Dis- 
covery, and delivers for our habitation even whilst we 
dwell in this world. As God hath cast upon the unre- 
pentant sinner two deaths, a temporall, and a spirituall 
death, so hath he breathed into us two Hves ; for so, 
as the word for death is doubled, Morte morierisy Thou Gen. 2. 17. 
shalt die the death, so is the word for life expressed in 
the plurall, Chaiim, vitarum, God breathed into his 
nostrils the breath of lives, of divers lives. Though our 
naturall life were no life, but rather a continuall dying, 
yet we have two lives besides that, an eternall life reserved 
for heaven, but yet a heavenly life too, a spirituall Ufe, 
even in this world ; And as God doth thus inflict two 
deaths, and infuse two Hves, so doth he also passe two 
Judgements upon man, or rather repeats the same 
Judgement twice. For, that which Christ shall say to 
thy soule then at the last Judgement, Enter into /^^ Matt.25.23e 
Masters joy, Hee sayes to thy conscience now. Enter into 



21 8 Joy. 

thy Masters joy. The everlastingnesse of the joy is the 
blessednesse of the next life, but the entring, the inchoa- 
tion is afforded here. . . . 

Howling is the noyse of hell, singing the voyce of liea ven ; 
Sadnesse the damp of Hell, Rejoycing the serenity of 
Heaven. And he that hath not this joy here, lacks one 
of the best pieces of his evidence for the joyes of heaven ; 
and hath neglected or refused that Earnest, by which 
God uses to binde his bargaine, that true joy in this 
world shall flow into the joy of Heaven, as a River fiowes 
into the Sea ; This joy shall not be put out in death, and 
a new joy kindled in me in Heaven ; But as my soule, 
as soone as it is out of my body, is in Heaven, and does 
not stay for the possession of Heaven, nor for the fruition 
of the sight of God, till it be ascended through ayre, and 
fire, and Moone, and Sun, and Planets, and Firmament, 
to that place which we conceive to be Heaven, but 
without the thousandth part of a minutes stop, as soone 
as it issues, is in a glorious light, which is Heaven, (for 
all the way to Heaven is Heaven ; And as those Angels, 
which came from Heaven hither, bring Heaven with 
them, and are in Heaven here. So that soule that goes 
to Heaven, meets Heaven here ; and as those Angels 
doe not devest Heaven by comming, so these soules invest 
Heaven, in their going.) As my soule shall not goe 
towards Heaven, but goe by Heaven to Heaven, to the 
Heaven of Heavens, So the true joy of a good soule in 
this world is the very joy of Heaven ; and we goe thither, 
not that being without joy, we might have joy infused 
lohn 16.24. into us, but that as Christ sayes, Our joy might be full, 
' perfected, sealed with an everlastingnesse ; for, as he 



Joy. 219 

promises, ^hat no man shall take our joy from us, so neither 
shall Death it selfe take it away, nor so much as interrupt 
it, or discontinue it. But as in the face of Death, when he 
layes hold upon me, and in the face of the Devill, when 
he attempts me, I shall see the face of God, (for, every- 
thing shall be a glasse, to reflect God upon me) so in 
the agonies of Death, in the anguish of that dissolution, 
in the sorrowes of that valediction, in the irreversiblenesse 
of that transmigration, I shall have a joy, which shall 
no more evaporate, then my soule shall evaporate, 
A joy, that shall passe up, and put on a more glorious 
garment above, and be joy superinvested in glory. Amen, 

143. The Joy of Heaven. 

HUMILIATION is the beginning of sanctification ; 
and as without this, without holinesse, no man 
shall see God, though he pore whole nights upon the 
Bible ; so without that, without humiUty, no man shall 
heare God speake to his soule, though hee heare three 
two-houres Sermons every day. But if God bring thee 
to that humiHation of soule and body here, hee will 
eraprove, and advance thy sanctification abundantius, 
more abundantly, and when he hath brought it to the 
best perfection, that this life is capable of, he will 
provide another abundantius, another maner of abundance 
in the Ufe to come ; which is the last beating of the 
pulse of this text, the last panting of the breath thereof, 
our anhelation, and panting after the joyes, and glory, 
and eternity of the kingdome of Heaven ; of which, 
though, for the most part, I use to dismisse you, with 
saying something, yet it is alwaies little that I can say 



220 The Joy of Heaven. 

thereof ; at this time, but this, that if all the joyes of all 
the Martyrs, from Abel to him that groanes now in the 
Inquisition, were condensed into one body of joy, (and 
certainly the joyes that the Martyrs felt at their deaths, 
would make up a far greater body, then their sorrowes 
would doe,) (for though it bee said of our great Martyr, 
Apoc I. 5. or great Witnesse, (as S. lohn calls Christ Jesus) to whom, 
all other Martyrs are but sub-martyrs, witnesses that 
Lam. 3. 12. testifie his testimony, Non dolor sicut dolor ejus, there was 
Heb. 12. 2. never sorrow like unto his sorrow, it is also true, Non 
gaudium sicut gaudium ejus, There was never joy hke 
unto that joy which was set before him, when he endured 
the crosse ;) If I had all this joy of all these Martyrs, 
(which would, no doubt, be such a joy, as would worke 
a hquefaction, a melting of my bowels) yet I shall have 
it abundantius, a joy more abundant, then even this 
superlative joy, in the world to come. What a dimme 
vespers of a glorious festivall, what a poore halfe-holyday, 
is Methusalems nine hundred yeares, to eternity ? what 
a poore account hath that man made, that sales, this land 
hath beene in my name, and in my Ancestors from the 
Conquest ? what a yesterday is that ? not six hundred 
yeares. If I could beleeve the transmigration of soules, 
and thinke that my soule had beene successively in some 
creature or other, since the Creation, what a yesterday 
is that ? not six thousand yeares. What a yesterday 
for the past, what a to morrow for the future, is any terme, 
that can be comprehended in Cyphar or Counters ? 
But as, how abundant a Hfe soever any man hath in this 
world for temporall abundances, I have Hfe more abun- 
dantly then hee, if I have the spirituall life of grace, so 



The Joy of Heaven. 221 

what measure soever I have of this spirituall life of grace, 
in this world, I shall have that more abundantly in Heaven, 
for there, my terme shall bee a terme for three lives ; 
for those three, that as long as the Father, and the Son, 
and the holy Ghost live, I shall not dye. 

144. Little Stars. 

IN that glistering circle in the firmament, which we 
call the Galaxie, the milkie-way, there is not one 
starre of any of the six great magnitudes, which Astrono- 
mers proceed upon, belonging to that circle : it is 
a glorious circle, and possesseth a great part of heaven, 
and yet is all of so little starres, as have no name, no 
knowledge taken of them : So certainly there are many 
Saints in heaven, that shine as starres, and yet are not 
of those great magnitudes, to have been Patriarchs, or 
Prophets, or Apostles, or Martyrs, or Doctours, or Virgins ; 
but good & blessed souls, that have religiously performed 
the duties of inferior callings, and no more. 

145. Heirs of Heaven. 

H EI RES of heaven, which is not a Gavel-kinde, every 
son, every man alike ; but it is an universall primo- 
geniture, every man full, so full, as that every man hath 
all, in such measure, as that there is nothing in heaven, 
which any man in heaven wants. Heires of the joyes of 
heaven ; Joy in a continuall dilatation of thy heart, 
to receive augmentation of that which is infinite, in the 
accumulation of essentiall and accidentall joy. Joy 
in a continuall melting of indissoluble bowels, in joyfuU, 



222 Heirs of Heaven. 

and yet compassionate beholding thy Saviour ; Rejoycing 
at thy being there, and almost lamenting (in a kinde 
of affection, which we can call by no name) that thou 
couldst not come thither, but by those wounds, which 
are still wounds, though wounds glorified. Heires of 
the joy, and heires of the glory of heaven ; where if 
thou look down, and see Kings fighting for Crownes, 
thou canst look off as easily, as from boyes at stool-ball 
for points here ; And from Kings triumphing after 
victories, as easily, as a Philosopher from a Pageant of 
children here. Where thou shalt not be subject to any 
other title of Dominion in others, but lesus of Nazareth 
King of the lews, nor ambitious of any other title in 
thy selfe, but that which thou possessest, To he the childe 
of God. Heires of joy, heires of glory, and heires of the 
eternity of heaven ; Where, in the possession of this joy, 
and this glory, The Angels which were there almost 
6000. yeares before thee, and so prescribe, and those 
soules which shall come at Christs last comming, and so 
enter but then, shall not survive thee, but they, and thou, 
and all, shall live as long as he that gives you all that life, 
as God himselfe. 

146. Seeing God. 
4LL the world is but Speculum., a glasse, in which we 
XjL see God ; The Church it self, and that which the 
Ordinance of the Church begets in us, faith it self, is 
but anigma, a dark representation of God to us, till 
we come to that state. To see God face to face, and to know, 
as also we are hnowen. 
Sphara. Now, as for the sight of God here, our Theatre was the 



Seeing God. 223 

world, our Medium and glasse was the creature, and our 
light was reason, And then for our knowledge of God 
here, our Academy was the Church, our Medium the 
Ordinances of the Church, and our Light the Hght of 
faith, so we consider the same Termes, first, for the sight 
of God, and then for the knowledge of God in the next 
life. First, the Sphear, the place where we shall see him, 
is heaven ; He that asks me what heaven is, meanes not 
to heare me, but to silence me ; He knows I cannot tell 
him ; When I meet him there, I shall be able to tell him, 
and then he will be as able to tell me ; yet then we shall 
be but able to tell one another. This, this that we enjoy 
is heaven, but the tongues of Angels, the tongues of 
glorified Saints, shall not be able to expresse what that 
heaven is ; for, even in heaven our faculties shall be 
finite. Heaven is not a place that was created ; for, all 
place that was created, shall be dissolved. God did not 
plant a Paradise for himself, and remove to that, as he 
planted a Paradise for Adam, and removed him to that ; 
But God is still where he was before the world was made. 
And in that place, where there are more Suns then there 
are Stars in the Firmament, (for all the Saints are Suns) 
And more light in another Sun, The Sun of righteous- 
nesse, the Son of Glory, the Son of God, then in all 
them, in that illustration, that emanation, that effusion 
of beams of glory, which began not to shine 6000. yeares 
ago, but 6000. miUions of millions ago, had been 6000. 
millions of millions before that, in those eternall, in those 
uncreated heavens, shall we see God. . . . 

The light of glory is such a Hght, as that our ^ch.oo\- Lux Glcrlct. 
men dare not say confidently. That every beam of it, 



224 Seeing God. 

is not all of it. When some of them say, That some soules 
see some things in God, and others, others, because all 
have not the same measure of the light of glory, the rest 
cry down that opinion, and say, that as the Essence of 
God is indivisible, and he that sees any of it, sees all of 
it, so is the light of glory communicated intirely to every 
blessed soul. God made light first, and three dayes 
after, that hght became a Sun, a more glorious Light : 
God gave me the light of Nature, when I quickned in 
my mothers wombe by receiving a reasonable soule ; and 
God gave me the light of faith, when I quickned in my 
second mothers womb, the Church, by receiving my 
baptisme ; but in my third day, when my mortaUty 
shall put on immortahty, he shall give me the hght of 
glory, by which I shall see himself. To this light of 
glory, the Hght of honour is but a glow-worm ; and 
majesty it self but a twihght ; The Cherubims and 
Seraphims are but Candles ; and that Gospel it self, 
which the Apostle calls the glorious Gospel, but a Star 
of the least magnitude. And if I cannot tell, what to 
call this light, by which I shall see it, what shall I call 
that which I shall see by it, The Essence of God himself ? 

147. ^he Sight of God, 
Deum. "X TO man ever saw God and liv^d ; and yet, I shall not 

-^ ' live till I see God ; and when I have seen him 
I shall never dye. What have I ever seen in this world, 
that hath been truly the same thing that it seemed to 
me ? I have seen marble buildings, and a chip, a crust, 
a plaster, a face of marble hath pilld off, and I see brick- 
bowels within. I have seen beauty, and a strong breath 



The Sight of God. 225 

from another, tels me, that that complexion is from 
without, not from a sound constitution within. I have 
seen the state of Princes, and all that is but ceremony ; 
and, I would be loath to put a Master of ceremonies to 
define ceremony, and tell me what it is, and to include 
so various a thing as ceremony, in so constant a thing, 
as a Definition. I see a great Officer, and I see a man of 
mine own profession, of great revenues, and I see not the 
interest of the money, that was paid for it, I see not the 
pensions, nor the Annuities, that are charged upon that 
Office, or that Church. As he that fears God, fears 
nothing else, so, he that sees God, sees every thing else : 
when we shall see God, Sicuti est, as he is, we shall see i John 3. 2. 
all things Sicuti sunt, as they are ; for that's their Essence, 
as they conduce to his glory. We shall be no more 
deluded with outward appearances : for, when this 
sight, which we intend here comes, there will be no 
delusory thing to be seen. All that we have made as 
though we saw, in this world, will be vanished, and I 
shall see nothing but God, and what is in him ; and him 
I shall see In came, in the flesh, which is another degree 
of Exaltation in mine Exinanition. 

I shall see him. In came sua, in his flesh : And this was In came. 
one branch in Saiiit Augustines great wish. That he might 
have seen Rome in her state. That he might have heard 
S. Paul preach, That he might have seen Christ in the 
flesh : Saint Augustine hath seen Christ in the flesh one 
thousand two hundred yeares ; in Christs glorifyed 
flesh ; but, it is with the eyes of his understanding, 
and in his soul. Our flesh, even in the Resurrection, 
cannot be a spectacle, a perspective glasse to our soul. 



226 The Sight of God. 

We shall see the Humanity of Christ with our bodily 
eyes, then glorifyed ; but, that flesh, though glorifyed, 
cannot make us see God better, nor clearer, then the soul 
alone hath done, all the time, from our death, to our 
resurrection. But as an indulgent Father, or as a tender 
mother, when they go to see the King in any Solemnity, 
or any other thing of observation, and curiosity, delights 
to carry their child, which is flesh of their flesh, and bone 
of their bone, with them, and though the child cannot 
comprehend it as well as they, they are as glad that the 
child sees it, as that they see it themselves ; such a glad- 
nesse shall my soul have, that this flesh, (which she will 
no longer call her prison, nor her tempter, but her friend, 
her companion, her wife) that this flesh, that is, I, in 
the re-union, and redintegration of both parts, shall see 
God ; for then ; one principall clause in her rejoycing, 
and acclamation, shall be, that this flesh is her flesh ; 
In came med, in my flesh I shall see God. 
Mea. It was the flesh of every wanton object here, that would 

allure it in the petulancy of mine eye. It was the flesh 
of every Satyricall Libeller, and defamer, and calumniator 
of other men, that would call upon it, and tickle mine ear 
with aspersions and slanders of persons in authority. 
And in the grave, it is the flesh of the worm ; the posses- 
sion is transfer'd to him. But, in heaven, it is Caro mea, 
My flesh, my souls flesh, my Saviours flesh. As my meat 
is assimilated to my flesh, and made one flesh with it ; 
2 Pet. I. 4- as my soul is assimilated to my God, and made partaker 
lCor.6.l^. of the divine nature, and Idem Spiritus, the same Spirit 
with it ; so, there my flesh shall be assimilated to the 
flesh of my Saviour, and made the same flesh with hiro 



The Sight of God. 227 

too. Verhum caro factum, ut caro resurgeret ; Therefore Athanas. 

the Word was made flesh, therefore God was made man, 

that that union might exalt the flesh of man to the right 

hand of God. That's spoken of the flesh of Christ ; and 

then to facihtate the passage for us, Reformat ad immorta- Cyril. 

litatem suam farticipes sui ; those who are worthy 

receivers of his flesh here, are the same flesh with him ; 

And, God shall quicken your mortall bodies, by his Spirit Rom. S.ii. 

that dwelleth in you. But this is not in consummation, 

in full accomphshment, till this resurrection, when it 

shall be Caro mea, my flesh, so, as that nothing can draw 

it from the allegiance of my God ; and Caro mea, My 

flesh, so, as that nothing can devest me of it. Here a 

bullet will aske a man, where's your arme ; and a Wolf 

wil ask a woman, where's your breast. A sentence in 

the Star-chamber will aske him, where's your ear, and 

a months close prison will aske him, where's your flesh ? 

A fever will aske him, where's your Red, and a morphew 

will aske him, where's your white ? But when after 

all this, when after my skinne worms shall destroy my body, 

I shall see God, I shall see him in my flesh, which shall 

be mine as inseparably, (in the effect, though not in the 

manner) as the Hypostaticall union of God, and man, in 

Christ, makes our nature and the Godhead one person 

in him. My flesh shall no more be none of mine, then 

Christ shall not be man, as well as God. 

148. ^he State of Glory. 

IF Origen could lodge such a conceit, that in heaven 
at last all things should ebbe back into God, as all 
things flowed from him at first ; and so there should 

2 



228 The State of Glory. 

be no other essence but God, all should be God, even 
the devil himself : how much more may v;re conceive 
an unexpressible association (that is too farre off) an 
assimilation (that is not neare enough) an identification 
(the School would venture to say so) with God in that 
state of glorie ! Whereas the sunne by shining upon the 
moon, makes the moon a planet, a starre as well as itself, 
which otherwise would be but the thickest, and darkest 
part of that sphere : so those beams of glorie which shall 
issue from my God, and fall upon me, shall make me 
(otherwise a clod of earth, and worse, a dark soul, a spirit 
of darknesse) an angel of Hght, a starre of glorie, a some- 
thing that I cannot name now, not imagine now, nor 
to morrow, nor next yeare ; but even in that particular, 
I shall be Uke God : that as he that asked a day to give 
a definition of God, the next day asked a week, and then 
a moneth, and then a yeare ; so undeterminable would 
my imaginations be, if I should go about to think now, 
what I shall be there : I shall be so like God, as that the 
devil himself shall not know me from God, so farre as 
to finde any more place to fasten a temptation upon me, 
then upon God ; not to conceive any more hope of my 
falling from that kingdome, then of Gods being driven 
out of it ; for though I shall not be immortall as God, 
yet I shall be as immortall God. And there is my image 
of God ; of God considered altogether, and in his unitie, 
in the state of grace. 

I shall have also then the image of all the three persons 
of the Trinitie. Power is the Fathers ; and a greater 
power, then he exercises here, I shall have there : here 
he overcomes enemies, but yet here he hath enemies ; 



The State of Glory. 229 

there, there are none : here they cannot prevail ; there 
they shall not be. So Wisdome is the image of the Sonne ; 
and there I shall have better wisdome : the spirituall 
wisdome it self is here : for, here our best wisdom is, 
but to go towards our end ; there it is to rest in our end : 
here it is to seek to be glorified by God ; there it is that 
God may be everlastingly glorified by me. The image 
of the Holy Ghost is Goodnesse. Here our goodnesse is 
mixt with some ill ; faith mixt with scruples, & good 
works mixt with a love of praise, and hope of better mixt 
with fear of worse : there I shall have sincere goodnesse, 
goodnesse impermixt, intemerate, and indeterminate 
goodnesse ; so good a place, as no ill accident shall annoy 
it ; so good companie as no impertinent, no importune 
person shall disorder it ; so full a goodnesse, as no evil 
of sinne, no evil of punishment for former sins can enter ; 
so good a God, as shall no more keep us in fear of his 
anger, nor in need of his mercie ; but shall fill us first, 
and establish us in that fulnesse in the same instant, and 
give us a satietie that we can wish no more, and an 
infallibilitie that we can lose none of that, and both 
at once. Whereas the Cabalists expresse our nearnesse 
to God, in that state, in that note, that the name of 
man and the name of God, Adam, and Jehovah, in their 
numerall letters are equall : so I would have leave to 
expresse that inexpressible state, so farre as to say, that 
if there can be other worlds imagined besides this that 
is under our moon, and if there could be other Gods 
imagined of those worlds, besides this God to whose 
image we are made, in Nature, in Grace, in Glorie ; I had 
rather be one of these Saints in this heaven, than of those 



230 The State of Glory. 

gods in those other worlds. I shall be like the angels 
in a glorified soul, and the angels shall not be like me in 
a glorified bodie. 

149. Justice. 
AS it is said of old Cosmographers, that when they had 
Jl\. said all that they knew of a Countrey, and yet much 
more was to be said, they said that the rest of those 
countries were possesst with Giants, or Witches, or Spirits, 
or Wilde beasts, so that they could pierce no farther into 
that Countrey, so when wee have travell'd as farre as 
wee can, with safetie, that is, as farre as Ancient, or 
Moderne Expositors lead us, in the discoverie of these 
new Heavens, and new Earth, yet wee must say at last, 
that it is a Countrey inhabited with Angells, and Arch- 
angells, with Cherubins, and Seraphins, and that wee 
can looke no farther into it, with these eyes. Where 
it is locally, wee enquire not ; We rest in this, that it 
is the habitation prepar'd for the blessed Saints of God ; 
Heavens where the Moone is more glorious than our 
Sunne, and the Sunne as glorious as Hee that made it ; 
For it is he himselfe, the Sonne of God, the Sunne of 
glorie. A new Earth, where all their waters are milke, 
and all their milke, honey ; where all their grasse is corne, 
and all their corne, Ma?ma ; where all their glebe, all 
their clods of earth are gold, and all their gold of innumer- 
able carats ; Where all their minutes are ages, and all 
their ages. Eternity ; Where every thing, is every minute, 
in the highest exaltation, as good as it can be, and yet 
super-exalted, & infinitely multiplied, by every minutes 
addition ; every minute, infinitely better, then ever 



Justice. 231 

it was before. Of these nezu heavens, & this new earth 
we must say at last, that wee can say nothing ; For, the 
eye of Man hath not seene, nor eare heard, nor heart con- 
ceived, the State of this flace. We limit, and determine 
our consideration with that Horizon, with which the 
Holy Ghost hath Hmited us, that it is that new Heavens, 
and new Earth, wherein dwelleth Righteousnesse, 

Here then the Holy Ghost intends the same new Righteous- 
Heavens, and new Earth, which he doe's in the Jpocalyps, ^^^^^-^ ^ 
and describes there, by another name, the new Jerusalem, 
But here, the Holy Ghost doe's not proceed, as there, to 
enamour us of the place, by a promise of improvement 
of those things, which we have, and love here ; but by 
a promise of that, which here wee have not at all. There, 
and elsewhere, the holy Ghost appHes himselfe, to the 
naturall affections of men. To those that are affected 
v^th riches, he sales, that that new City shall he all o/Verg. 18. 
gold, and in t\i& foundations, all manner of precious stones; 
To those that are affected with beauty, hee promises an 
everlasting association, with that beautifull Couple, that 
faire Paire, which spend their time, in that contempla- 
tion, and that protestation, Ecce tu pulchra dilecta mea ; Cant. 1. 15, 
Ecce, tu pulcher ; Behold, thou art fair, my Beloved, says ^ ' 
he ; and then, she replies. Behold, thou art fair too ; 
noting the mutuall complacencie betweene Christ and 
his Church there. To those which delight in Musicke, 
hee promises continuall singing, and every minute, a new 
song : To those, whose thoughts are exerciz'd upon 
Honour, and Titles, Civill, or Ecclesiastic all, hee promises 
Priesthood, and if that be not honour enough, a Royall 
Priesthood ; And to those, who looke after military 



23 2 Justice. 

honor. Triumph after their victory, in the Militant Church ; 
And to those, that are carried with sumptuous, and 
magnifique feasts, a Mariage supper of the Lamhe, where, 
not onely all the rarities of the whole world, but the 
whole world it selfe shall be serv'd in ; The whole world 
shall bee brought to thatjSr^, and serv'd at that Table. 
But here, the holy Ghost proceeds not that way ; by 
improvement of things, which wee have, and love here ; 
riches, or beauty, or musicke or honour, oi feasts ; but by 
an everlasting possession of that, which wee hunger, 
and thirst, and pant after, here, and cannot compasse, 
that is. Justice or Righteousnesse ; for both these, our 
present word denotes, and both those wee want here, 
and shall have both, for ever, in these new Heavens, and 
nezv Earth, 

What would a worne and macerated suter, opprest by 
the bribery of the rich, or by the might of a potent 
Adversary, give, or doe, or suffer, that he might have 
Justice ? What would a dejected Spirit, a disconsolate 
soule, opprest with the weight of heavy, and habituall 
sinne, that stands naked in a frosty Winter of desperation, 
and cannot compasse ouQfig leafe, one colour, one excuse 
for any circumstance of any sinne, give for the garment 
of Righteousnesse ? here there is none that doe's right, 
none that executes Justice ; or, not for Justice sake. 
Hee that doe's Justice, doe's it not at first ; and Christ 
Luk. 1 8. 2, doe's not thanke that Judge, that did Justice, upon the 
womans importunity. Justice is no Justice, that is 
done for fear of an Appeale, or a Commission. Tliere may 
bee found, that may doe Justice at first ; At their first 
entrance into a place, to make good impressions, to 



Justice. 233 

establish good opinions, they may doe some Acts of 
Justice ; But after, either an Uxoriousnesse towards 
the wife, or a Solicitude for children, or 3, facility towards 
servants, or a vastnesse of expense, quenches, and over- 
corn's the love of Justice in them ; Non habitat, In most 
it is not : but it dwels not in any. In our new Heavens, and 
and new Earth, dwelleth justice. And that's my comfort ; 
that when I come thither, I shall have Justice at God^s 
hands. 



150. Knowledge in Heaven, 

SOME things the Angels do know by the dignity of 
their Nature, by their Creation, which we know 
not ; as we know many things which inferior Crea- 
tures do not ; and such things all the Angels, good 
and bad know. Some things they know by the Grace 
of their confirmation, by which they have more given 
them, then they had by Nature in their Creation ; and 
those things only the Angels that stood, but all they, do 
knov/. Some things they know by Revelation, when 
God is pleased to manifest them unto them ; and so 
some of the Angels know that, which the rest, though 
confirm'd, doe not know. By Creation, they know as 
his Subjects ; by Confirmation, they know as his Servants ; 
by revelation, they know as his Councel. Now, Erimus 
sicut Angeli, says Christ, ^here we shall be as the Angels : 
The knowledge which I have by Nature, shall have no 
Clouds ; here it hath : That which I have by Grace, 
shall have no reluctation, no resistance ; here it hath : 
That which I have by Revelation, shall have no suspition. 



234 Knowledge in Heaven. 

no jealousie ; here it hath : sometimes it is hard to dis- 
tinguish between a respiration from God, and a suggestion 
from the Devil. There our curiosity shall have this 
noble satisfaction, we shall know how the Angels know, 
by knowing as they know. We shall not pass from 
Author, to Author, as in a Grammar School, nor from 
Art to Art, as in an University ; but, as that General 
which Knighted his whole Army, God shall Create us 
all Doctors in a minute. That great Library, those 
infinite Volumes of the Books of Creatures, shall be 
taken away, quite away, no more Nature ; those reverend 
Manuscripts, written with Gods own hand, the Scriptures 
themselves, shall be taken away, quite away ; no more 
preaching, no more reading of Scriptures, and that great 
School-Mistress, Experience, and Observation shall be 
remov'd, no new thing to be done, and in an instant, 
I shall know more, then they all could reveal unto me. 
I shall know, not only as I know already, that a Bee-hive, 
that an Ant-hill is the same Book in Decimo sexto, as 
a Kingdom is in Folio, That a Flower that hves but 
a day, is an abridgment of that King, that lives out his 
threescore and ten yeers ; but I shall know too, that 
all these Ants, and Bees, and Flowers, and Kings, and 
Kingdoms, howsoever they may be Examples, and 
Comparisons to one another, yet they are all as nothing, 
altogether nothing, less than nothing, infinitely less than 
nothing, to that which shall then be the subject of my 
knowledge, for, it is the knowledge oj the glory of God. 



Eternity. 235 

151. Eternity, 

HOW barren a thing is Arithmetique ? (and yet 
Arithmetique will tell you, how many single graines 
of sand, will fill this hollow Vault to the Firmament) 
How empty a thing is Rhetorique ? (and yet Rhetorique 
will make absent and remote things present to your 
understanding) How weak a thing is Poetry ? (and yet 
Poetry is a counterfait Creation, and makes things that 
are not, as though they were) How infirme, how impotent 
are all assistances, if they be put to expresse this Eternity ? 

152. Eternity. 

IF I had Methusalems yeers, and his yeers multiplyed 
by the minutes of his yeers, (which were a faire terme) 
if I could speak till the Angels Trumpets blew, and you 
had the patience of Martyrs, and could be content to 
heare me, till you heard the Surgite Mortui, till you were 
called to meet the Lord Jesus in the clouds, all that time 
would not make up one minute, all those words would 
not make up one syllable, towards this Eternity, the 
period of this blessednesse. 

153. Eternity. 

A STATE but of one Day, because no Night shall 
over-take, or determine it, but such a Day, as is not 
of a thousand yeares, which is the longest measure in the 
Scriptures, but of a thousand millions of miUions of 
generations : Qui nee prceceditur hesterno, nee excluditur August 
crastino, A day that hath no pridie, not postridie, yesterday 
doth not usher it in, nor to morrow shall not drive it 
out. Methusalem, with all his hundreds of yeares, was 



236 Eternity. 

but a Mushrome of a nights growth, to this day, And all 
the foure Monarchies, with all their thousands of yeares, 
And all the powerful! Kings, and all the beautifull 
Queenes of this world, were but as a bed of flowers, 
some gathered at six, some at seaven, some at eight, All 
in one Morning, in respect of this Day. In all the two 
thousand yeares of Nature, before the Law given by 
Moses, And the two thousand yeares of Law, before the 
Gospel given by Christ, And the two thousand of Grace, 
which are running now, (of which last houre we have 
heard three quarters strike, mere then fifteen hundred 
of this last two thousand spent) In all this six thousand, 
and in all those, which God may be pleased to adde, 
In domo patris, In this House of his Fathers, there was 
never heard quarter clock to strike, never seen minute 
glasse to turne. 



r 



154. Joy in Heaven, 

T is time to end ; but as long as the glasse hath a 

gaspe, as long as I have one, I would breathe in this 

ayre, in this perfume, in this breath of heaven, the 

P5G/.89.15. contemplation of this Joy. Blessed is that man, qui scit 

juhilationem, says David, that knozoes the joyfull sound : 

August. For, Nullo modo heatus, nisi scias unde gaudeas ; For 

though we be bound to rejoyce alwayes, it is not a blessed 

joy, if we do not know upon what it be grounded : or 

if it be not upon everlasting blessednesse. Comedite 

Cant. 5. 1, antici, says Christ, bibite ^ inebriamini. Eat and drink, 

and be filled. Joy in this life, Vbi in sudore vescimur, where 

grief is mingled with joy, is called meat, says Saint 

Bernard. Bernard, and Christ cals his friends to eat in the first 



Joy in Heaven. 237 

word. Potus infuturo, says he, Joy in the next life, where 
it passes down without any difficulty, without any opposi- 
tion, is called drink ; and Christ calls his friends to drink : 
but the overflowing, the Ebrietas animce, that is reserved 
to the last time, when our bodies as well as our souls, 
shall enter into the participation of it : Where, when wee 
shall love every one, as well as our selves, and so have 
that Joy of our owne salvation multipHed by that number, 
wee shall have that Joy so many times over, as there 
shall bee soules saved, because wee love them as our 
selves, how infinitely shall this Joy be enlarged in loving 
God, so far above our selves, and all them. Wee have 
but this to add. Heaven is called by many pretious names ; Matt. 9. 15. 
Life. Simply and absolutely there is no Hfe but that. Luc. 12. 32. 
And Kingdome ; Simply, absolutely there is no Kingdom, Esay 66.23. 
that is not subordinate to that. And Sahbatum ex 
Sabbato, A Sabbath flowing into a Sabbath, a perpetuall 
Sabbath : but the Name that should enamour us most, 
is that, that it is Satietas gaudiorum ; fulnesse of Joy. Psal.i6.ii. 
Fulnesse that needeth no addition ; Fulnesse, that 
admitteth no leake. And then though in the Schoole 
we place Blessednesse, In visione, in the sight of God, yet 
the first thing that this sight of God shall produce in 
us (for that shall produce the Reformation of the Image 
of God, in us, and it shall produce our glorifying of God) 
but the first thing that the seeing of God shall produce 
in us, is Joy. The measure of our seeing of God is the 
measure of Joy. See him here in his Blessings, and you 
shall joy in those blessings here ; and when you come to 
see him Sicuti est, in his Essence, then you shall have 
this Joy in Essence, and in fulnesse ; of which, God of 



238 Joy in Heaven. 

his goodnesse give us such an earnest here, as may binde 
to us that inheritance hereafter, which his Sonne our 
Saviour Christ Jesus hath purchased for us, v^ith the 
inestimable price of his incorruptible blood. Amen, 

155. Donne^s Last Sermon. 

IN all our periods and transitions in this Hie, are so 
many passages from death to death ; our very birth 
and entrance into this life, is exittis a morte, an issue 
from death, for in our mothers wombe wee are dead so, as 
that wee doe not know wee live, not so much as wee do in 
our sleepe, neither is there any grave so close, or so putrid 
a prison, as the wombe would be unto us, if we stayed in 
it beyond our time, or dyed there before our time. In 
the grave the war me s doe not kill us, we breed and feed, 
and then kill those wormes, v/hich we our selves produc'd. 
In the wombe the dead child kills the Mother that 
conceived it, & is a murtherer, nay a parricide, even 
after it is dead. And if wee bee not dead so in the 
wombe, so as that being dead wee kill her that gave us 
our first hfe, our life of vegetation, yet wee are dead so, 

Psal. 115. as Davids Idols are dead. In the wombe we have eyes and 
vers. 6. , . _,. . . , -^ 

see not, eares and heare not ; There m the wombe wee are 

fitted for workes of darkenes, all the while deprived of 

light : And there in the wombe wee are taught cruelty, 

by being fed with blood, and may be damned, though we 

be never borne. . . . 

Wee have a winding sheete in our Mothers wombe, 

which growes with us from our conception, and wee 

come into the world, wound up in that winding sheet, 

for wee come to seeke a grave ; And as prisoners discharg'd 



Donne's Last Sermon. 239 

of actions may lye for fees ; so when the wombe hath 
discharged us, yet we are bound to it by cordes of flesh 
by such a string, as that wee cannot goe thence, nor stay 
there ; wee celebrate our owne funeralls with cryes, even 
at our birth ; as though our threescore and ten years life 
were spent in our mothers labour, and our circle made 
up in the first point thereof ; we begge our Baptisme, 
with another Sacrament, with teares ; And we come into 
a world that lasts many ages, but we last not. . . . 

This whole world is but an universall churchyard, but 
our common grave, and the Hfe & motion that the greatest 
persons have in it, is but as the shaking of buried bodies 
in their grave, by an earth-quake. That which we call life, 
is but Hehdomada mortium, a weeke of death, seaven dayes, 
seaven periods of our life spent in dying, a dying seaven 
times over, and there is an end. Our birth dyes in infancy, 
and our infancy dyes in youth, and youth and the rest 
dye in age, and age also dyes, and determines all. Nor 
doe all these, youth out of infancy, or age out of youth 
arise so, as a Phcenix out of the ashes of another Phoenix 
formerly dead, but as a waspe or a serpent out of caryon, 
or as a Snake out of dung. Our youth is zvorse then our 
infancy, and our age worse then our youth. Our youth is 
hungry and thirsty, after those sinnes, which our infancy 
knew not ; And our age is sory and angry, that it cannot 
-pursue those sinnes which our youth did ; & besides, al 
the way, so many deaths, that is, so many deadly calamities 
accompany every condition, and every period of this 
L'fe, as that death it selfe would bee an ease to them that 
suffer them : Upon this sense doth Job wish that God 
had not given him an issue from the first death, from the 



240 Donne's Last Sermon. 

10. 18. wombe. Wherefore hast thou brought me forth out of the 
wombe ? O that I had given up the Ghost, and no eye scene 
me ? I should have beene as though I had not beene. . . . 
But for us that dye now and sleepe in the state of the 
dead, we must al passe this posthume death, this death 
after death, nay this death after buriall, this dissolution 
after dissolution, this death of corruption and putrefaction, 
of vermiculation and incineration^ of dissolution and 
dispersion in and from the grave, when these bodies that 
have been the children of royall parents, & the parents 
of royall children, must say with Job, Corruption thou art 
my father, and to the Worme thou art my mother i^ my sister. 
Miserable riddle, when the same worme must bee my 
mother, and my sister, and my selfe. Miserable incest, 
when I must be marled to my mother and my sister, and 
bee ho\}[i father and mother to my own mother and sister, 
beget & beare that worme which is all that miserable 
penury ; when my mouth shall he filed with dust, and the 

Vers.24.20. worme shall feed, and feed sweetely upon me, when the 
ambitious man shall have no satisfaction, if the poorest 
alive tread upon him, nor the poorest receive any content- 
ment in being made equall to Princes, for they shall bee 

fob 23. 24. equall but in dust. One dyeth at his full strength, being 
wholly at ease, & in quiet, and another dyes in the 
bitternes of his soul, and never eates with pleasure, but 
they lye downe alike in the dust, and the worme covers 

Vers.14.11. them ; In Job and in Esay, it covers them and is spred 
under them, the worme is spred under thee, and the 
worme covers thee. There's the Mats and the Carpets 
that lye under, and there's the State and the Canapye, that 
hangs over the greatest of the sons of men ; Even those 



Donne's Last Sermon. 241 

bodies that were the temples of the holy Ghost, come to 
this dilapidation, to ruine, to rubbidge, to dust, even the 
Israel of the Lord, and Jacob himself hath no other 
specification, no other denomination, but that, vermis 
Jacob, Thou zvorme of Jacob. Truely the consideration 
of tliis posthume death, this death after buriall, that after 
God, (with whom are the issues of death) hath deUvered 
me from the death of the wombe, by bringing mee into 
the world, and from the manifold deaths of the world, 
by laying me in the grave, I must dye againe in an 
Incineration of this flesh, and in a dispersion of that 
dust. That all that Monarch, who spred over many 
nations alive, must in his dust lye in a corner of that 
sheete of lead, and there, but so long as that lead will 
laste, and that privat and retired man, that thought 
himselfe his owne for ever, and never came forth, must 
in his dust of the grave be pubhshed, and, (such are 
the revolutions of the graves) bee mingled with the dust 
of every high way, and of every dunghill, and swallowed 
in every puddle and pond ; This is the most inglorious 
and contemptible vilification, the most deadly and 
peremptory nullification of man, that we can consider. 



3025 '3 



NOTES 

No. 1. The Preacher. I, p. 338. Sermon XXXIV. * Preached upon 
Whitsunday.'' 

I 5. ' red earth *. Cf. The Litanie^ i. 

From this red earth, O Father, purge away 
All vicious tinctures. 

{Poems, ed. Grierson, i, p. 338.) 
Donne was extremely fond of this pun on the Hebrew word Adam 
or red earth — a pun, Coleridge remarks, which was common in 
Donne's age, but unworthy of him {Coleridge, p. 148). 

p. 2, 1. 7. 'a little parke in the midst of a forest *. In a prayer 
printed at the end of his Essays in Divinity, Donne writes, ' I am 
a man and no worm, and within the pale of Thy Church and not in 
the wild forest ' (Gosse, Life, ii, p. 103). 

1. II. ' Sancerraes '. Sancerre in France was a stronghold of 
Protestantism during the religious wars. In 1 573 it was besieged by 
the Catholics for nine months, and its defenders suffered extreme 
privations. In his Elegie, viii, 1. 10, Donne refers to ' Sancerra's 
starved men' {Poems, i, p. 91, and note ii, p. 74). 

2. When 1 consider. I, p. 223. Sermon XXII. * Preached at S, 
Pauls, upon Easter-day, 1627 ' (March 25). 

3. / am Not all Here. II, p. 116. Sermon XIV. * Preached at 
Lincolns Inne.' Donne was Reader at Lincoln's Inn from October 
1616 to February 1622. 

4. Imperfect Prayers. I, p. 820. Sermon LXXX. * Preached at 
the funerals of Sir William Cokayne Knight, Alderman of London, 
December 12. 1626.' See note on No. 47. 

5. Powers and Principalities. I, pp. 452-3. Sermon XLV. 
' Preached upon All-Saints Day.' 

S. Infecting God. I, pp. 589-90. Sermon LVIII. * Preached upon 
the Penitentiall Psalmes.' 

1. Forgiveness of Sins. I, p. 31 1. Sermon XXXI. * Preached at 
S. Pauls, upon Whitsunday. 1629' (May 24). 

8. Forgive my Sins. II, p. 224. Sermon XXVI. * Preached to 
the King, at White-Hall, the first Sunday in Lent.' Probably 1627 
(E. M. Spearing, A Chronological Arrangement of Donne's Sermons, 
Mod. Lang. Review, October 19 13). 

R 2 



244 Notes. 

9. Let Me Wither. I, pp. 665-6. Sermon LXVI. * The second 
of my Prebend Sermons upon my five Psalmes. Preached at S. Pauls, 
January 29. 1625* (1626). 'This Second Prebend Sermon, which 
is a long poem of victory over death, is one of the most magnificent 
pieces of religious writing in English literature' {Gosse, ii, p. 239). 
For Donne's Prebend Sermons, see note on No. 20. For other passages 
from tliis sermon, see Nos. 20, 41, 80, 142. 

10. Donne and the Worm. II, p. 7. Sermon I. * A Sermon 
Preached At the Earl of Bridgewaters house in London at the mariage 
of his daughter, the Lady Mary, to the eldest sonne of the L. Herbert 
of Castle-iland, Novemb. 19. 1627.' 

This Earl of Bridgewater was John, first Earl, 1 579-1649, son 
of Donne's former patron Sir Thomas Egerton, Lord EUesmere. 
Donne's wife, Mary More, was a niece of the second Lady Egerton. 
It was this Lord Bridgewater's children who acted in Comus in 1634. 
His daughter Mary married Richard, son of Edward, Lord Herbert 
of Cherbury {D. N. B.). 

11. Preaching Consolation. I, p. 745. Sermon LXXIII. 'Preached 
to the King in my Ordinary wayting at White-hall, 18. Aprill 1626.' 

In Donne's Divine Poems there is one addressed * To M'' Tilman 
after he had taken orders ' in which several phrases occur similar to 
phrases in this extract : 

Chang'd onely Gods old image by Creation, 
To Christs new stampe, at this thy Coronation. 

(11.17,18.) 
Maries prerogative was to beare Christ, so 
'Tis preachers to convey him, for they doe 
As angels out of clouds, from Pulpits speake ; (11. 41-3.) 

(Poms, i, pp. 351-2.) 

12. The Beauty of the Soul. II, p. 367. Sermon XL. 'Preached 
at Saint Pauls.' 

13. Spiritual Liberality. I, pp. 762-3. Sermon LXXV. 'Preached 
to the King at White-hall, April 15. 1628 ' (Easter Sunday). 

h 21. * that Meteor '. Donne used meteor in the sense of a body 
in mid-air, between heaven and earth. Thus he writes in a letter to 
Sir H. Goodyer, ' Our nature is Meteorique, we respect (because we 
partake so) both earth and heaven ' (Letters, 1651, p. 46). 

p. 15, 1. 12. * To bow downe those Heavens '. Cf. Donne's verse- 
epistle To M** Tilman after he had taken orders, 

How brave are those, who with their Engine, can 
Bring man to heaven, and heaven againe to man ? 

{Poems, i, p. 352.) 



Notes. 245 

14. Eagle's Wings. I, pp. 435-6. Sermon XLIV. * Preached 
at S. Dunstanes upon Trinity-Sunday. 1627.' 

p. 16, 1. 12. * He flings open the gates of Heaven '. Cf. To M^ 
Tilman, 11. 39-40: 

To open life, to give kingdoms to more 

Than Kings give dignities ; to keepe heavens doore ? 

{Poems, i, p. 352.) 

15. The Hour-Glass. HI, p. 61. Sermon V. * A Lent-Sermon 
Preached to the King, At White-hall, February 12. 1629' (1630). 

1. 14. ' stare ', i. e. a starling. 

16. Preaching. I, pp. 692-3. Sermon LXVUI. ' The fourth of 
my Prebend Sermons upon my five Psalmes : Preached at S. Pauls, 
28. January, 1626' (1627). 

17. Applause. II, p. 371. Sermon XL. Ante, No. 12. 

p. 20, 1. 6. ' murmurings '. * The sermons of this time seem to 
us now to be overloaded — too long — artificial, and sometimes in 

bad taste That they were listened to with great attention, and often 

produced very great effect upon the audience, we know. Frequently 
the preacher was interrupted by expressions of dissent or by loud 
applause ' {Jessopp, pp. 137-8). 

In an elegy ' In memory of Doctor Donne ', by R. B. (Richard 
Brathwaite ?) the author states that the old-fashioned * doctrine- 
men ' did not like or approve of Donne's preaching, and * humm'd 
against him ' {Poems, i, p. 386). 

18. The Bellman. Ill, p. 205. Sermon XV. * A Sermon Preached 
at White-hall. February 29. 1627' (1628). 

p. 2 1, 1. 6. * that good Custome in these Cities ', i. e. the * Waits ', 
or wind-instrumentalists maintained by the city, who perambulated 
the streets, often in the morning. 

19. Favourite Scriptures. II, pp. 159 (correctly 151)-! 52. Sermon 
XIX. * Preached at Lincolns Inne.' 

p. 22, 1. II. 'such forms, as I have been most accustomed to*. 
Donne almost never refers to himself as an author in his sermons. 
He once, however, says, ' Adams sin, 6000 years agoe, is my sin ; 
and their sin, that shall sinne by occasion of any wanton writings 
of mine, will be my sin, though they come after '. (II, p. 171.) 

20. The Psalms. I, p. 663. Sermon LXVI. See ante, No. 9. 
The Sermon was on Psalm Ixiii. 7. 

p. 24, 1. 3. * third obligation '. Donne, as Dean, was one of the 
prebendaries of St. Paul's. * The Psalter was divided up among the 
thirty prebendaries, each of whom was supposed to recite his five 
psahns daily, and to make them his special subject of meditation. 
Donne took his place in the Chapter as prebendary of Chiswick, 



246 



Notes, 



and his five psalms were the 62nd to the 66th inclusive ' (Jessoppf 
p. 141). See note on No. 46. 

21. Sanctified Passions. Ill, pp. 257-8. Sermon XVIII. *A 
Sermon Preached to Queen Anne^ ait Denmarke-house. December. 14, 
1 61 7.' 

22. Style and Language. I, pp. 556-7. Sermon LV. * Preached 
upon the Penitentiall Psalmes.' 

23. Style of the Holy Ghost. I, p. 812. Sermon LXXIX. 'Preached 
at S. Pauls.' 

24. Compliments. I, p. 176. Sermon XVIII. 'Preached at S. 
Pauls, in the Evenings upon Easter-day. 162^ ' (April 13). 

1. 2. ' Complement ' in the sense of the more modern ' compliment '. 
First instance in the N. E. £>., 1578. 
Donne in his Fourth Satire writes, 

so did hee 
With his long complementall thankes vexe me. 

{PoemSj I, p. 164.) 

This use (not noted in the N. E. D.) is probably the first appearance 
of the word in this sense, if the Satire was written in 1597. 

25. Lying at Aix. II, p. 183. Sermon XXI. * Preached at Lincolns 
Inne.' 

1. I. * Aquisgrane '. The Roman name for Aix-la-Chapelle was 
Aquisgranum. This visit to Aix was no doubt in 1612, when Donne 
accompanied Sir Robert and Lady Drury to France, and afterwards 
to Spa. 

26. Farewell on Going to Germany. Ill, p. 280. Sermon XIX. 

* A Sermon of Valediction at my going into Germany^ at Lincolns- 
Inne^ April. 18. 161 9.' Donne was appointed to go as King's Chaplain 
with Viscount Doncaster on his mission to the German Princes. 
In Donne's Divine Poems there is A Hymne to Christy at the Authors 
last going into Germany {Poems, i, p. 352). In his Bibliography 
of John Donne, Mr. Geoffrey Keynes mentions a volume Sapientia 
Clamitans, by William Milbourne Priest (1638), which includes 
(pp. 251-319) a different, and probably earlier, text of this farewell 
sermon. I have not been able to examine this book, as the copy 
said to be in the British Museum could not be found there. 

27. The Vicar of St. Dunstan's. II, pp. 424-5. Sermon XLV. 

* Preached at Saint Duns tans Aprill 11. 1624. The first Sermon in 
that Church, as Vicar thereof.' In March 1624 Donne was presented 
to the living of St. Dunstan's by Richard Sackville, Earl of Dorset. 
This first sermon, Dr. Jessopp says, was ' a kind of manifesto setting 



Notes. 247 

forth the preacher's view of the reciprocal duties of the pastor and 
his flock' (Jessopp, p. 164). 

28. Funeral Serjnon on Magdalen Herbert^ Lady Danvers. *A 
Sermon of Commemoration of the Lady Dduers, late Wife of S^. 
John Dduers. Preach'd at Chilsey, where she was lately buried. 
By John Donne D. of S^ Pauls, Lond. 1. July 1627'^ (London, 1627), 
pp. 1-4, 126-70. This sermon was not reprinted in the folios, but 
is included in Alford's edition (vi, p. 244) and was printed in Picker- 
ing's edition of Devotions by John Donne, D.D. (1840), pp. 158-97. 

Lady Danvers was, by her first husband, Richard Herbert, of 
Montgomery Castle, the mother, among other children, of Lord 
Herbert of Cherbury, and George Herbert. In 1608 she married 
' Sir John Danvers, an intelligent and wealthy young man not quite 
half her age ' (Gosse, ii, p. 228). For her friendship with Donne, see 
ibid., I, p. 162 f., Poems, ii., pp. xxivf., and Walton's ' Life of George 
Herbert '. For Donne's poems to Mrs. Herbert, see Poems^ i, pp. 61, 
92, 216, 317. 

Lady Danvers lived at Danvers House, Chelsea, where Donne 
took refuge during the plague of 1625 (see No. 35). Lady Danvers 
died in the first days of June 1627, and was buried in Chelsea Church 
on June 8. Donne had undertaken to preach her funeral sermon, 
but it was postponed to July i {Gosse, ii, p. 247). Walton in his 
Lije oj Mr. George Herbert, says ' I saw and heard this Mr. John 
Donne (who was then Dean of St. Pauls) weep, and preach her 
Funeral Sermon, in the Parish-Church of Chelsey near London^ 
where she now rests in her quiet Grave' (Walton's Lives, 1670, 
' The Life of Mr. George Herbert', p. 19). Donne's * affection to her 
was such, that he turn'd Poet in his old Age, and then made her 
Epitaph ; wishing, all his Body were turn'd into Tongues, that he 
might declare her just praises to posterity ' {ibid., p. 16). 

29. Death oJ Elizabeth and Accession of James 1. HI, p. 351. 
Sermon XXIV. * A Sermon Preached at Pauls Cross to the Lords 
of the Council, and other Honorable Persons, 24. Mart. 1616 [161 7]. 
It being the Anniversary of the Kings coming to the Crown, and his 
Majesty being then gone into Scotland.' 

' When James I started on his memorable " Progress " to Scotland 
on the 15th March 161 7, he appears to have ordered that Donne 
should preach at Paul's Cross on the 24th of March, the anniversary 
of his coming to the Crown ' {Jessopp, p. 122). This was Donne's 
first appearance in the famous open-air pulpit, which stood at the 
north-east corner of old St. Paul's. * Paul's Cross was the pulpit not 
only of the Cathedral ; it might almost be said, as preaching became 
more popular, and began more and more to rule the public mind, 
to have become that of the Church of England. . . . Excepting the 
King and his retinue, who had a covered gallery, the congregation. 



248 



Notes, 



even the Mayor and the Aldermen, stood in the open air * (H. H. 
Milman, Annals of S. PauVs Cathedral.^ 1869, pp. 163-4). For Donne's 
Sermon on this occasion, see Jessopp, pp. 122-3; Gosse, ii, pp. 1 14-16. 
On March 29, 1617, John Chamberlain wrote to Sir Dudley Carleton, 
' 1 had almost forgotten, that on Monday, the 27th [24th] of this 
month, being the king's day, the archbishop of Canterbury, the lord 
keeper [Bacon], lord privy seal, the Earl of Arundel, the Earl of 
Southampton, the Lord Hay, the comptroller. Secretary Winwood, 
the master of the Rolls, with divers other great men, were at Paul's 
Cross, and heard Donne, who made there a dainty sermon upon the 
nth verse of the 22d of Proverbs, and was exceedingly well liked 
generally, the rather for that he did Queen Elizabeth great right, 
and held himself close to the text, without flattering the time too 
much ' (C. & T. Jas. 7, ii, p. 4). On May 10 Chamberlain writes, 
* I know not how to procure a copy of Dr. Donne's sermon if it come 
not in print, but I will inquire after it * {ibid.^ p. 10). 

p. 48, 1. 8. 'recognitions'. Misprinted 'recognitious' in the folio. 
A few other obvious misprints have been silently corrected. 

30. The Gunpowder Plot. II, pp. 402-3. Sermon XLIII. *A 
Serynon upon the fijt o/Novemb. 1622. being the Anniversary celebra- 
tion of our Deliverance from r^^ Powder Treason. Intended lot Pauls 
Crosse, but by reason of the weather, Preached in the Church.^ 

On December i, 1622, Donne wrote to Sir Thomas Roe, James I's 
Ambassador to the Ottoman Porte, and after mentioning his sermon 
at St. Paul's Cross on September 14, 1622 (which was printed by 
royal command in 1622) he adds : * Some weeks after that I preached 
another at the same place, upon the Gunpowder Day ; therein I was 
left more to mine own liberty, and therefore I would I could also 
send your Lordship a copy of that, but that one, which also by 
commandment I did write after the preaching, is as yet in his 
]\Iajesty's hand, and I know not whether he will in it, as he did in 
the other, after his reading thereof, command it to be printed ; and 
whilst it is in that suspense, I know your Lordship would call it 
indiscretion to send out any copy thereof ; neither truly am I able 
to commit that fault, for I have no copy ' {Gosse, ii, pp. 174-5). 

31. Preached to the Honourable Company of the Virginian Plantation, 
1622. ' A Sermon upon the VIII Verse of the I. Chapter of the Acts 
of the Apostles. PreacVd to the Honourable Company of the 
Virginian Plantation. 13°. Novemb. 1622. By lohn Donne Deane oj 
S^ Pauls, London 1622' (London, 1622), pp. 11-13, 18-22, 42-6. 
This sermon is not in the folios ; it was re-issued in Four Sermons 1 625, 
and Five Sermons 1626, and reprinted by Alford, vi, pp. 223-41. In 
1622 the Earl of Southampton was chosen treasurer of the Virginia 
Company, and Nicholas Ferrar, afterwards of Little Gidding, 
deputy treasurer. * It must have been at their invitation that Donne 



Notes. 249 

was invited to preach before the Company, and to impress upon the 
adventurers^ who included among them a large number of bishops, 
clergy, and devout laity, an appeal from the missionary point of 
view ' (Jessopp, p. 149). ' This sermon may with truth, be called 
the first missionary sermon ever preached in England since Britain 
had become a Christian land' (ibid., p. 148). See, however, next. 

32. The Mission of England. Ill, p. 195. Sermon XIV. 'A 
Second Sermon Preached at White-hall. April 2. 1621.' 

1. 6. ' Islands , . . Islands,' misprinted * Island . . . Island ' in 
the folio. 

33. James I. II, p. 406. Sermon XLIII. See ante, No. 30, 
Donne's * Gunpowder Plot * Sermon. Now that James I was nego- 
tiating for the Spanish Marriage, and had released from prison 
a large number of Roman Catholics, there were many rumours that 
the King intended to make a change of religion (C. & T. Jas. /, i, 
pp. 300, 326, 356). 

3^. Death of James I. II, p. 303. Sermon XXXIII. 'Preached 
at Denmark house, some few days before the body of King James, 
was removed from thence, to his huriall, Apr, 26. 1625.' James I 
died at Theobalds on March 27. His body was embalmed and taken 
on April 4 to Denmark House, where it lay in state until the funeral 
on May 7 [C. & T. Charles I, i, pp. 3, 22). On April 3 Donne delivered 
his first sermon before Charles I at Saint James's (see No. 75). 

35. The Plague, 162^. Ill, pp. 293-6 (Qqq 1-2 v). Sermon XXI. 

* A Sermon Preached at St. Dunstans January 15. i625[i626]. The 
First Sermon after Our Dispersion, by the Sickness.' During the great 
plague of 1625, when London was almost deserted, Donne withdrew 
to Sir John Danvers's house in Chelsea, where he spent his time 
writing out and revising his sermons. (Gosse, ii, pp. 222, 225.) 

36. Difficult Times. II, p. 158 (correctly 150). Sermon XVIII. 
'Preached at Lincolns Inne.' Donne resigned his divinity reader- 
ship at Lincoln's Inn on February 11, 1622. This undated sermon 
was probably preached shortly before his resignation, during the 
negotiations for the Spanish Match. 

p. 62, 1. 30. * hull it out '. To ' hull ' is an obsolete nautical term, 
meaning ' to float or be driven by the force of the wind or current 
on the hull alone ; to drift to the wind with sails furled ; to lie 
a-huU ' {N. E. D.). Cf . Richard III, iv. iv. 439, and Henry VIII, 
II. iv. 197 * thus hulling in The wild Sea of my Conscience \ 

37. Polemical Preaching. I, pp. 778-9. Sermon LXXVII. 

* Preached at S. Pauls, May 21. 1626.' In 1622, during his negotia- 
tions with Spain, James I had forbidden polemical preaching, and 
Donne had, by royal command, delivered a Sermon at Paul's Cross 



250 Notes. 

on September 15, to explain to the populace the King's Instructions 
to Preachers (Gosse, ii, p. 160). * He gave no great satisfaction ' ; 
Chamberlain writes, * or, as some say, spoke as if himself were not 
so well satisfied ' (C <Sf T. Jas. 7, ii, p. 333). Now that England was 
at war with Spain and fighting to help the German Protestants, 
what Donne calls * the beating of our Drums in the Pulpit ' was 
again allowed. 

38. The World Decays. I, p. 357. Sermon XXXVI. * Preached 
upon Whitsunday.* Donne, as Dean, was required to preach the 
Whitsunday Sermon at St. Paul's. For the letter of St. Cyprian, 
see Ramsay, p. 86. Cf. Donne's First Anniversary, 11. 201-4: 

So did the world from the first houre decay, 
That evening was beginning of the day. 
And now the Springs and Sommers which we see, 
Like sonnes of women after fiftie bee. 

{Poems, 1, p. 237.) 

39. Imperfection. I, pp. 823-4. Sermon LXXX. See ante, "No. 4. 
The * new philosophy ' is of course the Copernican hypothesis. 
* Copernicus' displacement of the earth, and the consequent distur- 
bance of the accepted mediseval cosmology with its concentric 
arrangement of elements and heavenly bodies, arrests and disturbs 
Donne's imagination much as the later geology with its revelation 
of vanished species and first suggestion of a doctrine of evolution 
absorbed and perturbed Tennyson when he wrote In Memoriam and 
throughout his life' (Grierson, Pofwjs, ii, pp. 188-9). In his First 
Anniversary Donne writes : 

And new Philosophy calls all in doubt, 

The Element of fire is quite put out ; 

The Sun is lost, and th' earth, and no mans \nt 

Can well direct him where to looke for it. 

{Poems, i, p. 237.) 

^0. Man. I, pp. 64-5. Sermon VII. * Preached upon Christmas 
day."* Probably 1629 {Spearing). 

41. Afflictions. I, pp. 664-5. The Second Prebend Sermon 
(LXVI). See ante, Nos. 9, 20. 

42. Discontent. I, p. 45. Sermon V. ' Preached at Pauls, upon 
Christmas Day. 1627.' 

43. The World a House. I, p. 146. Sermon XV. ' Preached at 
White-hall, March 8. 1621 * (1622). Coleridge, referring to this 
extract, writes, * This is one of Donne's least estimable discourses . . . 
yet what a Donne-like passage is this that follows ! ' {Coleridge, p. 132). 

44. Mundus Mare. I, pp. 735-7. Sermon LXXII. 'At the 



Notes. 251 

Haghe Decemb. 19. 161 9. I Preached upon this Text [Mat. Iv. 18-20]. 
Since in my sicknesse at Ahrey-hatche in Essex, 1630, revising my 
short notes of that Sermon, I digested them into these two.* LXXII 
is the second of these two sermons. Donne arrived with Lord 
Doncaster (see ante, No. 26) at The Hague in December 161 9. In his 
will Donne bequeaths to his friend Henry King * that medal of gold 
of the synod of Dort which the estates presented mc withal at the 
Hague *. {Gosse, ii, p. 360.) 

^^. The Indifference of Nature. H, p. 37. Sermon V. ^Preached 
at a Cbristning.' 

1. 4. * hoise ' is the older form of * hoist '. 

46. Wealth. I, p. 659. * The first of the Prebend of Cbestvicks five 
Psalmes ; which five are appointed for that Prebend ; as there are 
five other, for every other of our thirty Prebendaries. Serm. LXV. 
Preached at S. Pauls, May 8. 1625.' 

47. A London Merchant. I, pp. 824-6. See ante, Nos. 4, 39. 
Funeral Sermon of Sir William Cokayne, who was Lord Mayor of 
London, 1619-20 {Diet. Nat. Biog.). He was 'a merchant of great 
consequence, reputed to be one of the richest men in England. Lady 
Cokayne's father, Richard Morris, had preceded Donne's father as 
Master of the Ironmongers' Company.' (Gosse, ii, pp. 237-8.) 

p. 78, 1. 7. * A publique heart '. Publique is here used with the 
meaning of the later ' public-spirited ', first found in 1677 {N. E. D.). 

p. 80, 1. 17. ' this Quire '. It is plain from this, that (as Mr. Gosse 
remarks) * the Aldermen of the City had been lately admitted by 
the Dean and Chapter to seats in the choir of St. Paul's. . . . From 
this it appears that until that date the choir had, as in Catholic times, 
been reserved for the clergy ' (Gosse, ii, p. 238). 

4^, Sickness. II, p. 167. Sermon XX. * Preached at Lincolns Inne.' 

49. Public Opinion. I, p. 589. Sermon LVIII. See ante. No. 6. 

50. Joy. II, p. 467. Sermon L. * A Sermon Preached in Saint 
Dunstans.' 

^1. Women. I, pp. 242-3. Sermon XXV. ' Preached at S.Psiuh, 
upon Easter-day. 1630' (March 28). 

52. Cosmetics. I, p. 642. Sermon LXIV. * Preached upon the 
Penitentiall Psalmes.' 

53. The Skin. II, p. 113. Sermon XIV. See ante, No. 3. 

54. Mud Walls. II, pp. 168-9. Sermon XX. See ante, No. 48. 

S^. Ignorance. I, p. 287. Sermon XXIX. ' Preached at S. Pauls 
upon Whitsunday. 1628.' 



252 Notes. 

56. The Imperfection of Knowledge. I, p. 818. Sermon LXXX. 
See ante, Nos. 4, 39, 47. 

57. Change of Mind. I, p. 483. Sermon XLVIII. ' Preached at 
S. Pauls in the Evening, Vpon the day of S. Pauls Conversion. 1628' 
(January 25, 1629). 

58. Reason and Faith. II, pp. 324-7. Sermon XXXVI. 'Preached 
at Saint Pauls upon Christmasse day, 1621.' In his verse epistle to 
the Countess of Bedford, Donne writes, 

Reason is our Soules left hand, Faith her right, 
By these wee reach divinity, thats you. 

{Poems, \, p. 189; see also p. 267.) 

1. I. * lamps '. In his Epithalamions, xi, Donne writes, 

Now, as in Jullias tombe, one lampe burnt cleare, 
Unchang'd for fifteene hundred yeare, 

{Poems, i, p. 140 5 for origin of this legend, see note, ibid., ii, p. 98.) 
i. 15. ' vanish it selfe '. In his Litanie, vii, Donne writes, 

Let not my minde be blinder by more light 
Nor Faith, by Reason added, lose her sight. 

[Poems, i, p. 340.) 

p. 102, 1. 1 1. ' blow that coale *. Cf. Devotions, p. 3. * God, who as 
hee is immortall himselfe, had put a coale, a beame of Immortalitie 
into us, which we might have blowen into a flame, but blew it out, 
by our first sinne.' 

59. True Knowledge. I, p. 165. Sermon XVII. * Preached at 
White-hall, March 4. 1624 ' (1625). 

60. Terrible Things. I, pp. 690-2. Sermon LXVIII. See ante. 
No. 16. 

61. The Fate of the Heathen. I, pp. 261-2. Sermon XXVI. 
' Preached upon Easter-day.' Probably 1623 {Spearing). 

62. The Church a Company. II, p. 469. Sermon L. See No. 50. 

63. God Proceeds Legally. II, pp. 230-1. Sermon XXVII. 
' Preached to the King, at White-Hall, the first of April, 1627.' Laud, 
then Bishop of Bath and Wells, was present at this sermon, and seems 
to have suspected from it that Donne was preparing to support 
Abbot, the Archbishop of Canterbury, and the Calvinlstic party, in 
the controversy then under discussion, about Montague's attack on 
them. Laud wrote to Donne at once commanding a copy of the 
sermon to be sent to the king, greatly to Donne's dismay. But 
when Charles I had read the sermon and listened to Donne's explana- 
tion, he restored him to favour. For Donne's letters about this 
incident, see Gosse, ii, pp. 243-6. Dr. Jessopp, quoting the end of 



Notes. 253 

the extract as given In this volume (p. 1 14, 1. 28 f.) says, * after 
carefully reading the sermon several times, I can find only one passage 
that may have hurt the prejudices or irritated the susceptibilities 
of some of the audience as possibly reflecting upon themselves ' 
(Jessopp, p. 188). 

1, 7. ' hisse ', misprinted ' kisse ' in folio. 

Q^. The Cburcb. I, pp. 369-70. Sermon XXXVII. * Preached 
upon Whitsunday.'' 

p. 116, 1. 13. ' thou art a little world '. Cf. Sacred Sonnets, 

I am a little world made cunningly 
Of Elements. {Poems, I, p. 324.) 

For this notion, which frequently recurs In Donne, of man as a 
microcosm, or little world, see Ramsay, p. 275. 

65. Reverence in Church. II, pp. 470-1. Sermon L. See ante, 
Nos. 50, 62. 

66. Going to Church. I, pp. 35-6. Sermon IV. 'Preached at S, 
Pauls upon Christmas day. 1626.' 

1. 9. ' mocke us '. Coleridge notes * What then, was their guilt, 
who by terror and legal penalties tempted their fellow Christians to 
this treacherous mockery ? Donne should have asked himself that 
question.' {Coleridge, p. 112.) 

67. Prayer. II, p. 366. Sermon XL. See ante, Nos. 12, 17. 

68. Prayer. I, p. 522. Sermon LII. * Preached upon the Peni- 
tentiall Psalmes.' 

1. 8. * his Sister '. Donne repeats this In his Devotions, p. 255. 

69. The Time of Prayer. I, pp. 596-7. Sermon LIX. 'Preached 
upon the Penltentiall Psalmes.' 

p. 123,1. 15. 'the greatest Christian Prince'. The King of 
France's title was Roi tres chretien. Donne was in Paris in 1612 with 
Sir Robert Drury, but Louis XIII was then only eleven years old. 
In a letter to Sir Henry Wotton, written in 161 2, Donne refers to 
a previous visit to France during the lifetime of Henry IV {Gosse^ 
i, p. 293). The above reference is probably therefore to Henry IV. 

p. 124, I. 13. ' Bolls ', earlier spelling of ' bowls '. 

70. At Table and Bed. II, p. 88. Sermon XI. ' Preached at 
Lincolns Inne, preparing them to build their ChappelL' In 161 7, when 
the foundation-stone of the new chapel v/as laid. On Ascension Day, 
1623 (May 22), Donne preached at the consecration of the chapel 
his ' Encaenia ' Sermon, which was published in the same year, 
but has not been reprinted. On May 30 Chamberlain wrote, ' Lin- 
coln's Inn new chapel was consecrated with much solemnity, by 
the Bishop of London, on Ascension-day, where there was great 



254 Notes. 

concourse of noblemen and gentlemen ; whereof two or three were 
endangered, and taken up dead for the time, with the extreme 
press and thronging. The Dean of St. Paul's made an excellent 
sermon, they say, about dedications ' (C. & T. Jas. /, ii, p. 402). 

I. 5. * table '. In an undated letter Donne writes, ' we at our lay 
altars (which are our tables, or bedside, or stools) '. (Gosse, i, p. 223.) 

71. Unconscious Prayer. I, p. 90. Sermon IX. * Preached upon 
Candlemas day.' Probably either in 161 7, or 1623 {Spearing). 

72. Sermons. I, pp. 113-14. Sermon XII. 'Preached upon 
Candlemas day.' 

73. New Doctrines. Ill, p. 4. Sermon I. * A Lent-Sermon 
Preached at White-hall, February 20. 161 7.' (161 8). On February 21 
Chamberlain wrote * Dr. John Donne preached yesterday at White- 
hall ; but the king was not there, being weary belike of the former 
night's watching ' (C. & T. Jas. 7, ii, p. 67). 

1. 4. ' Resistibility, and Irresistibility of grace '. This was a much 
disputed point between the Calvinist and Arminian parties ; in 1622 
James I forbade any one under the degree of a bachelor of divinity 
to * presume to preach in any popular auditory the deep points of 
predestination, election, reprobation, or of the universality, efficacy, 
resistibility or irresistibility of God's grace ' (Gardiner, History oj 
England^ 1603 -1642, iv, p. 347). For Donne's use of these con- 
troversies in his secular verse, see Poems, ii, p. 46. 

74. Papist and Puritan. I, p. 493. Sermon XLIX. * Preached 
on the Conversion of S. Paul. 1629 ' (January 25, 1630). 

75. Theological Dissensions. ' The First Sermon Preached to 
King Charles, At Saint lames: 3° April. 1625. By lohn Donne, 
Deane oj Saint Pauls London 1625', pp. 12-16. This sermon has 
never been reprinted. On April 5 Sir William Neve, after describing 
the removal of James I's body to Denmark House, wrote : * The 
King kept privately his bed, or chamber, at St. James's until Sunday 
last, and then dined abroad, in the privy-chamber, being in plain 
black cloth cloak to the ancle ; and so went after dinner into the 
chapel. Dr. Donne preaching, Lord Davers carrying the sword before 
him, his majesty looking very pale, his visage being the true glass 
of his inward, as well as his accoutrements of external mourning.' 
(C. ©■ T. Chas. 7, i, pp. 3-4.) Donne's letters show plainly the extreme 
agitation caused in him by the royal command to preach before the 
new king. ' Towards the time of the service,' he writes to Sir Robert 
Ker at Court, * I ask your leave that I may hide myself in your out- 
chamber ' ; and in another note he refuses an invitation to dinner, 
Baying * after the sermon, I will steal into my coach home *. {Gosse, 
ii, p. 220.) 

p. 132, 1. 8. * Ejulations ', old word for wailing, lamentation. 



Notes. 255 



76. Despair. II, p. 363. Sermon XXXIX. * Preached at Saint 
Paul?.' 

77. The Sociableness of God. II, p. 280. Sermon XXXII. 
* Preached to the Earl of Exeter, and his company, in his Chappell at 
Saint Johns', 13. Jun. 1624.' William Cecil, son of Thomas Cecil, 
first Earl of Exeter. 

78. God a Circle. I, pp. 13-14. Sermon II. * Preached at Pauh^ 
apon Christmas Day, in the Evening. 1624.' 

In a verse-epistle to the Countess of Bedford Donne wrote ' In 
those poor types of God (round circles) ' {Poems, 1, p. 220, and note 
ii, p. 176). See also Divine Poems, The Annunciation and Passion 
{ibid., i, p. 334), and Devotions, p. 16, * O Eternall, and most gracious 
God, who considered in thy selfe, art a Circle.' 

79. God's Mirror. I, pp. 226-7. Sermon XXIII. * Preached at 
S. Pauls, /or Easter-day. 1628' (April 13). 

80. God*s Names. I, p. 670. Sermon LXVI. See ante, Nos. 9, 20, 
41. 

SI. God's Mercies. I, pp. 12-13. Sermon II. See an^i?, No. 78. 
1. 13. ' ragges of time '. Donne in his famous poem beginning 
' Busie old foole, unruly Sunne ' uses this phrase. 

Love, all alike, no season knowes, nor clyme. 

Nor houres, dayes, moneths, which are the rags of time. 

{Poems, i, p. ii.) 

p. 139, 1. 9. * God made Sun and Moon'. Professor Saintsbury, in 
quoting this passage, describes it as ' a passage than which I hardly 
know anything more exquisitely rhythmed in the whole range of 
English from iElfric to Pater. . . . The Shakespearian magnificence 
of the diction, such as the throng of kindred but never tautological 
phrase in " wintered and frozen ", etc., and the absolute perfection 
of rhythmical — never metrical — movement, could not be better 
wedded. It has, I have said, never been surpassed. I sometimes 
doubt whether it has ever been equalled ' {A History of English Prose 
Rhythm, 1912, pp. 162-3). 

82. God not Cruel. II, p. 224. Sermon XXVI. See an'.e, No. 8. 

83. The Voice of God. I, p. 465. Sermon XL VI. * Preached at S. 
Pauls, The Sunday after the Conversion of S. Paul. 1624.' (January 30, 
1625). 

84. God's Language. II, pp. 359-60. Sermon XXXIX. See 
ante, No. j6. 

p. 143, 1. 21. 'fall into some such sinne *. In 1608 Donne wrote 
to Sir H. Goodyer, * when a man is purposed to do a great sin, God 



256 Notes. 

infuses some good thoughts which make him choose a less sin'. 
{Gosse, i, p. 190.) 

85. God's Anger. II, p. 170. Sermon XX. See ante, Nos. 48, 54. 

86. Gods Faults. I, pp. 726-7. Sermon LXII. Preached at 
The Hague. See ante^ No. 44. 

1. 2. ' qualities and affections of man '. Cf. Devotions^ p. 178, * God 
is presented to us under many human affections, as far as infirmities : 
God is called angry, and sorry and weary, and heavy.' 

p. 145, 1. 29. * enormious ' ; obsolete form of ' enormous *. 

87. Gods Judgements. Ill, pp. 82-3. Sermon VI. * A Sermon 
Preached at White-hall, April 21. 161 6.' Donne was ordamed in 
January 161 5. His earliest dated sermon that has come down to 
us was preached before Queen Anne at Greenwich on April 30, 161 5 
(the Sermon II, No. XXXV, ascribed to February 21, 1611, must be 
wrongly dated). This sermon is the next in date which has been 
preserved, as was perhaps his first sermon at Court, after his appoint- 
ment as Chaplain to the King in the summer of 161 5. Izaak 
Walton says of his first sermon at Whitehall * though much were 
expected from him, both by His Majesty and others, yet he was so 
happy (which few are) as to satisfie and exceed their expectations ' 
(Walton's Lives, 1670, p. 38). Dr. Jessopp writes of this sermon : 
' On the 2ist April 1616 we find Donne preaching at Whitehall just at 
the time when the horrible revelations connected \vith the murder 
of Sir Thomas Overbury were being discussed by every one and were 
the subject of common talk. The sermon . . . contains some fine 
passages which the congregation can hardly have helped applying to 
the dreadful circumstances uppermost in the minds of all ' {Jessopp, 
p. 112). For other passages from this sermon, see also Nos. 105, 108. 

1. 19. * infus'd '. In a verse-epistle of Donne's to Sir Edward 
Herbert, written in 1610, he says, 

As Soules (they say) by our first touch, take in 
The poysonous tincture of Originall sinne. 

{Poems, I, ^. 194.) 

See also Donne's letter of October 9, 1607 {Gosse, i, p. 176). 

88. Terrible Things. I, pp. 701-2. Sermon LXIX. 'The fifth 
of my Prebend Sermons upon my five Psalmes : Preached at S. 
Pauls.* On January 28, 1627, Donne preached his fourth prebend 
sermon (I, LXVIII). The prebend sermons followed one another 
at intervals of a few months, so this sermon may be safely assigned 
to 1627 {Spearing). 

1. 17. 'spectacle', old use of the singular for 'spectacles*. 

89. Gods Malediction. II, p. 227. Sermon XXVI. See ante, 

Nos. 8, 82. 



Notes. 257 

90. God's Pozoer. *A Sermon, Preached to the Kings W^^ at 
Whitehall, 24 Febr. 1625. By lohn Donne Deane of Saint Pauls, 
London. And now by his Maiestes commandment Published^' London, 
1626, pp. 16-18. This sermon was re-issued in Five Sermons, but 
has not been reprinted since. 

91. Access to God. I, pp. 500-1. Sermon L. * Preached upon the 
Penitentiall Psalmes.' 

92. The Image of God in Man. * The Second Sermon preached 
before King Charles, Upon the xxvi verse of the first Chapter of 
Genesis. By Dr. Donne Dean of Pauls ' (Cambridge, 1634), pp. 22-3. 
In Six Sermons, No. 11 ; reprinted II, No. XXIX. This is evidently 
a continuation of II, No. XXVIII, which was preached to the King 
in April 1629, on the same text {Spearing). For the origin of the 
idea in this extract, see Ramsay, p. 229. 

93. Man God's Enemy. II, p. 372. Sermon XL. See ante, Nos. 12, 
17, 67. 

1. 5. ' as the Mouse is to the Elephant '. See Donne's Progresse 
of the Soule, 11. 381-91 {Poems, i, pp. 310-11, and note, II, p. 223). 

94. The Atheist. I, p. 486. Sermon XL VIII. See ante, No. 57. 

95. The Angels. II, p. 7. Sermon I. See ante. No. 10. 

96. The Devil. I, pp. 65-6. Sermon VII. See ante. No. 40. 
Miss Ramsay has collected many passages from Donne's sermons 
on the important quesrion of the possible salvation of the Devil. 
{r.amsay, p. 210 f.) 

97. The Creation. II, p. 280. Sermon XXXIL See fl«r^. No. 77. 

98. The Heavens and Earth. Six Sermons. I, pp. 1-3. 'Two 
Sermons preached before King Charles, Upon the xxvi verse of the 
first Chapter of Genesis.' Reprinted, II, No. XXVIII. * Preached to 
the King, at the Court in April, 1629.' 

99. The Creation of a Harmonious World. Ill, p. 20. Sermon II. 
* A Lent-Sermon Preached at White-hall, February 12. 1618 ' (161 9). 

1. 3. ' an Instrument, perfectly in tune '. In his Obsequies to the 
Lord Harrington (1614) Donne begins : 

Faire soule, which wast, not onely, as all soules bee, 
Then when thou wast infused, harmony. 
But did'st continue so 5 and now dost beare 
A part in Gods great organ, this whole Spheare : 

{Poems, i, p. 271.) 

100. God and Adam and Eve. * A Sermon Upon the xxii verse of 
the v Chapter of John. By D^' Donne Dean of Pauls ' (Cambridge, 

2025-3 S 



258 



Notes. 



1634), pp. 9-10. This Sermon is No. V of the Six Sermons -j r<« 
printed, II, No. XII. ' Preached at Lincolns Inne.' 

1. 9. * Shall we *, ' Shall we not ' in original quarto, and folio. 

101. Tbe World since the Fall. II, p. 223. Sermon XXVI. See 
ante^ Nos. 8, 82, 89. 

102. Silkworms. II, p. 143. Sermon XVII. * Preached at Lincoln* 
Inne.* 

103. Original Sin. II, pp. 187-8. Sermon XXII. ' Preached at 
Lincolns Inne.' 

104k. Original Sin. Ill, p. 183 (Bb 4). Sermon XIII. * A Sermon 
Preached at White-hall, April 19. 161 8.* 

105. The Heart of the Sinner. Ill, pp. 86-7. Sermon VI. Donne's 
first sermon at Court. See ante, No. 87. 

106. Light Sins. I, p. 164. Sermon XVII. See ante, No. 59. 
p. 171, 1. 8. * gad ' is an old word for ' spike '. 

107. Tbe Sin of Reason. Ill, pp. 89-92. Sermon VII. 'A Sermon 
Preached at White-hall, Novemb. 2. 161 7.' 

p. 173, 1. 15. * covercling ', Alford's emendation of * coveraling' 
in the folio, from the old word found in Chaucer, ' covercle ', a cover, 
a lid. But the Bodleian copy of the folio has the correction 
* concealing ' in a contemporary hand. 

108. Delight in Evil. Ill, pp. 84-5. Sermon VI. See ante,T^os. 87, 
105. 

109. Excuses. I, p. 390. Sermon XXXIX. * Preached upon 

Trinity- Sunday.^ 

110. Rebuke of Sin. II, pp. 74-5. Sermon X. ' Preached at the 
Churching of the Countess of Bridge water.' Frances, daughter of 
Ferdinand Stanley, Earl of Derby. See note on No. 10. 

111. Names of Sins. I, p. 584. Sermon LVIII. See ante, Nos. 6, 
49- 

112. Pride. I, p. 730. Sermon LXXII. Preached at The Hague. 

See ante, Nos. 44, 86. 

p. 181,1. 5. ' boast of their sinnes '. Cf. Devotions, p. z^^o. 'There 
are many sins, which we glorie in doing, and would not do, if no body 
should know them.' 

113. Covetousness. I, pp. 714-15. Sermon LXX. * Preached at 
White-hall, April 8. 1621.' 

p. 1 83, 1. 8. * not thimbles ' in the folio. Corrected to ' but ' by Alford. 

114. Blasphemy. I, pp. 343 -4. Sermon XXXV. Preached upon 
Whitsunday. 



Notes. 259 



115. The Burden of Sin. II, pp. 193-4. Sermon XXIII. 
* Preached at Lincolns Inne.'' 

WQ. The Sinner. I, p. 634. Sermon LXIII. * Preached upon the 
Penitential! Psalmes.' 

in, 7 he Sorrows oj the Wicked. I, p. 631. Sermon LXIII. See 
ante^ No. 116. 

118. The Sins of Memory. II, pp. 462-3. Sermon XLIX. 'A 
Sermon Preached at Saint Dunstan's upon New-years-day, 1624.' 

119. The Eye of God. n,pp. 336-7. Sermon XXXVII. 'Preached 
at St. Pauls on Midsommer day. 1622.' 

120. The World Drowned in Sin. I, pp. 365-6. Sermon XXXVII. 
' Preached upon Whitsunday.' 

121. The Hand of God. I, p. 579. Sermon LVII. ' Preached upon 
the Penitential! Psalmes.' 

122. The Sick Soul. II, p. 169. Sermon XX. See ante, No. 48. 

123. Sleep. I, p. 129. Sermon XIII. 'Preached in Lent, to the 
King. April 20. 1630.' This date must be a mistalce, as Easter fefl 
on March 28 in 1630 {Spearing). 

A few sentences, too outspoken for modern reprinting, have 
been omitted from this extract. 

p. 195, 1. 2. * thy metaphorical!, thy quotidian grave'. Cf. 
Meditations, p. 44, ' every nights bed is a type of the grave '. 

1. 5. * lobs Snow water '. See Job ix. 30. 

124. The Gate of Death. Ill, pp. 294-5. Sermon XX. * Two 
Sermons, to the Prince and Princess Palatine, the Lady Elizabeth, 
at Heydelberg when I was commanded by the King to wait upon 
my L. of Doncaster in his Embassage to Germany. First Sermon as 
we went out, June 16. 1 61 9.' The other sermon has not been preserved. 
The Ambassador and his party arrived on June 10 at Heidelberg, 
the capital of the Elector Palatine (afterwards King of Bohemia) 
who had married the Lady Elizabeth, daughter of James I. Donne's 
epithalamion beginning ' Haile Bishop Valentine, whose day this is ', 
was written for the marriage of the Lady Elizabeth. {Poems, i, 
p. 127.) 

1. 4. ' glad of that ', read * be glad of that ". P. 294 of the folio 
ends * becaus he knows ' with * that ' as catchword ; p. 295 begins 
* be that is ' with ' glad ' as the first word of the second line. The 
' be ' has been printed at the beginning of the first line instead 
of the second. It may be noted that ' glad ' is found in Elizabethan 
English in the old sense * be glad ', ' rejoice ', but ' is glad ' in 1. 2 is 
against its use in this sense here. 

125. Our Prison. I, p. 267. Sermon XXVII. ' Preached to the 



26o Notes. 

LL. upon Easter-day, at the Communion, The King being then danger- 
ously sick at New-Market.'' In 1619. 'On the 28th March 1619, 
being Easter Day, he was called upon to preach before the Lords at 
a time of great public anxiety. Queen Anne of Denmark had died 
on the first of the month, and James I, after taking his leave of his 
Consort, had gone to Newmarket. Here he had himself fallen 
seriously ill, and on the day when Donne preached at Whitehall, 
he was reported to be " dangerously sick " ' (jessopp, p. 124). 

126. All must Die. I, pp. 147-9. Sermon XV. 'Preached at 
White-hall, March 8. 1621 ' (1622). 

p. 198, 1. 14. 'The ashes of an Oak '. Coleridge quotes the passage 
that follows, adding, * Very beautiful indeed '. {Coleridge, p. 130.) 

p. 199, 1. 13. 'Spittles', i.e. spitals or hospitals. 

1. 16. ' when I lye '. Coleridge quotes this passage also, remarking, 
* This Is powerful 5 but is too much in the style of the monkish 
preachers : Papam redolet. Contrast with this Job's description 
of death, and St. Paul's sleep in the Lord' {ibid., p. 131). 

127. Death Inevitable. II, p. 270. Sermon XXX. * Preached to 
the Countesse 0/ Bedford, then at Harrington house. January 7. 1620' 
(1621). For Donne's friendship with Lucy, Countess of Bedford, 
who, as Professor Grierson says, ' occupies the central place among 
Donne's noble patrons and friends ', see Poems,n, p. 152. A study 
of the Countess of Bedford's life, with that of the other ladies who 
patronized the Elizabethan poets, would be of considerable interest 
for the light it would throw on the social background of the age of 
Shakespeare — a subject about which we have really very little 
information. 

1. 2. ' Ecce% short for ' Ecce signum*. P. 201, 1. 5, * echoes* 
is apparently a mistake for ' ecces '. 
L 19. sent, old form of * scent '. 

128. The Expectation of Death. Ill, p. 13. Sermon I. See ante y 
No. 73. 

129. The Death-bed. * A Sermon Upon the xliiii verse of the xxi 
Chapter of Matthew. By D^* Donne Dean of Pauls ' (Cambridge, 
MDCXXXIIII, pp. 5-6). In Six Sermons, No. IV. Reprinted, II, 
No. XXXV, where it is dated ' February 21. 161 1 ' — plainly an error, 
as Donne was ordained in 161 5. 

130. The Death of Ecstasy. I, pp. 273-4. Sermon XXVII. See 
ante, No. 125. Professor Grierson quotes this passage, remarking, 
' This is the highest level that Donne ever reached in eloquence 
inspired by the vision of the joy and not the terror of the Christian 
faith '. {Poems, ii, p. liv. See also Ramsay, p. 260 f.) 

131. The Dead with Us. I, pp. 219-20. Sermon XXII. See 
ante. No. 2. 



Notes. 261 

p. 204, I. 18. 'into another Land'. In 1629 Donne wrote to 
Mrs. Cockain, consoling her for the death of her son, ' Since I am well 
content to send one son to the Church, the other to the Wars, why 
should I be loth to send one part of either son to heaven and the 
other to the earth ? ' {Gosse, ii, p. 261). 

132. Mourning. I, pp. 157-8. Sermon XVI. * Preached at 
White-hall, the first Friday in Lent. 1622 ' (February 28, 1623). 

1. 21. 'Authors of a middle nature'. 'A whimsical instance of 
the disposition in the mind for every pair of opposites to find an 
intermediate, — a mesothesis for every thesis and antithesis. Thus 
Scripture may be opposed to philosophy ; and then the Apocryphal 
books will be philosophy relatively to Scripture, and Scripture 
relatively to philosophy.' {Coleridge^ p. 135.) 

133. A Quiet Grave. I, p. 463. Sermon XLVL See ante, No. 83. 
1. 12. 'Quillet'. A beautiful old word, now only in local or 

antiquarian use, for a small plot or narrow strip of land. 

134. Eternal Damnation. I, pp. 776-j. Sermon LXXVI. 
* Preached to the Earle oj Carlile, and his Company, at Sion.' Probably 
after 1622, when Donne's friend, Viscount Doncaster, was created 
Earl of Carlisle [Spearing). Syon House, Isleworth, belonged to 
Lady Carlisle's father, Henry Percy, ninth Earl of Northumberland, 

This passage, on the ground that Marston also wrote sermons, 
which have perished, while those of Donne have been preserved, is 
quoted by Mr. A. H. BuUen, in his introduction to The Works of 
John Marston, 1887, i, pp. lix-lx. I must express my debt to 
Mr. BuUen, for although two folios of Donne's Sermons had stood 
for years on my bookshelves, it was not until I read this extract in 
his Marston, that it occurred to me that it might be interesting to 
read them. 

p. 209, 1. 28. * standing, and knocking '. Cf. Holy Sonnets, xiv: 
Batter my heart, three person'd God 5 for you 
As yet but knocke. [Poems, i, p. 328.) 

135. Death oJ the Good and the Bad Man. HI, pp. 217-18. 
Sermon XV. See ante. No. 18. 

\3Q. The Northern Passage. I, p. 463. Sermon XLVL See ante, 
Nos. 83, 133. 

137. The Resurrection. I, p. 257. Sermon XXVL See ante, 
No. 61. 

138. The Awakening. I, p. 263. Sermon XXVL See ante, 
Nos. 61, 137. 

139. The Resurrection of the Body. II, p. 3. Sermon I. See ante, 
Nos. 10, 95. In an undated letter, probably written in 1612, in which 



262 Notes. 

Donne wrote begging some favour of Lord Rochester, he says, * And 
since good divines have made this argument against deniers of the 
Resurrection, that it is easier for God to unite the principles and 
elements of our bodies, howsoever they be scattered, than it was at 
first to create them out of nothing, I cannot doubt but that any 
distractions or diversions in the ways of my hopes will be easier to 
your Lordship to reunite than it was to create them '. {Gosse, ii, p. 23.) 

140. Tbe Last Day. II, p. 343. Sermon XXXVII. See ante. 
No. 119. 

1^1. Tbe Day of Judgement. I, p. 371. Sermon XXXVIL See 
ante^ No. 120. 

1. 14. * for thy sins '. Cf. A Hymne to God the Father^ ii, 

Wilt thou forgive that sinne which I have wonne 
Others to sinne ? and, made my sinne their doore ? 

{Poems, i, p. 369.) 

142. Joy. I, pp. 672-3. Sermon LXVI. The Second Prebend 
Sermon. See ante^ Nos. 9, 20, 41, 80. 

143. The Joy oj Heaven. I, p. 75. Sermon VII. See ante. No. 40. 

144. Little Stars. Six Sermons, II, pp. 9, 10. See ante, No. 92. 

145. Heirs of Heaven. I, p. 340. Sermon XXXIV. See ante, 
No. I. 

146. Seeing God. I, pp. 230-1. Sermon XXIII. Set ante, 'No. yg. 
1. I. Speculum. This is an earlier instance of speculum for mirror 

or reflector than the one given in the N. E. D. (1646). 

147. The Sight of God. II, p. 117. Sermon XIV. See ante, 

Nos. 3, 53. 

148. The State of Glory. Six Sermons, II, pp. 36-8. Reprinted 
II, p. 261. See ante, Nos. 92, 144. 

149. Immortality. The Chelsea Sermon, pp. 106-18. See ante, 
No. 28. Reprinted in Alford, vi, pp. 265-7. 

150. Knowledge in Heaven. Ill, pp. 389-90. Sermon XXV. 
*A Sermon Preached at the Spittle Upon Easter-Munday, 1622' 
(April 22). The ' Spittle ' was the old priory of St. Mary Spital, 
Bethnal Green, where there was a pulpit Cross, something like St. 
Paul's Cross, where sermons on the Resurrection were preached in 
the afternoons of Easter Monday, Tuesday, and Wednesday. 

151. Eternity. I, p. 266. Sermon XXVI. See ante. No. 61. 

152. Eternity. II, p. 413. Sermon XLIV. ^ * Preached at St. 
Pauls Cro55<?, Novemb. 22, 1629.' 'The preaching of this sermon 
overtaxed Donne's failing strength ; for when Christmas day came 



Notes. 263 

he was, for the first time, unable to appear in the pulpit of St. Pauls.' 
(JessopPf p. 200.) 

153. Eternity, I, pp. 747-8. Sermon LXXIII. See ante, No. 11. 

154. Joy in Heaven. II, pp. 473-4. Sermon L. See ante, Nos. 50, 
62, 65. 

155. Donne's Last Sermon. * Deaths Duell, or, A Consolation to 
the Soule, against the dying Life, and lluing Death of the Body. 
Deliuered in a Sermon at White Hall, before the Kings Maiesty, in 
the beginning of Lent, 1630 [163 1]. By that late learned and Reuerend 
Diuine, lohn Donne, D''* in Diuinity, & Deane of S. Pauls, London. 
Being his last Sermon, and called by his Maiesties houshold The 
Doctors owne Funerall Sermon' (London, 1632), pp. 5-6, 9-12, 20. 
This sermon was reprinted in the third folio, No. XXVI. 

p. 239, 1. 2. * flesh'. This is the reading in the folio for * bestee' in 
the quarto. 

p. 240, 1. 30. * state '. * State * is used here in the old sense of 
* canopy '. Cf. Paradise Lost, x. 445 : 

Ascended his high Throne, which under state 
Of richest texture spred, at th' upper end 
Was plac't in regal lustre. 



• The devices on the hack and front of the cover represent 
Donne'' s family seal {a sheaf of snakes) and the seal designed 
fot himself {Christ crucified on an anchor). 

To M^ George Herbert, with one of my 
Seals, of the Anchor and Christ. 

A Sheafe of Snakes used heretofore to be 
My Seal, The Crest of our poore FamiJy. 
Adopted in Gods Family, and so 
Our old Coat lost, unto new armes I go. 
The Crosse (my seal at Baptism) spred below, 
Does, by that form, into an Anchor grow. 
Crosses grow Anchors ; Bear, as thou shouldst do 
Thy Crosse, and that Crosse grows an Anchor too. 
But he that makes our Crosses Anchors thus. 
Is Christ, who there is crucifi'd for us. 
Yet may I, with this, my first Serpents hold, 
God gives new blessings, and yet leaves the old ; 
The Serpent, may, as wise, my pattern be ; 
My poison, as he feeds on dust, that 's me. 
And as he rounds the Earth to murder sure. 
My death he is, but on the Crosse, my cure. 
Crucifie nature then, and then implore 
All Grace from him, crucified there before ; 
When all is Crosse, and that Crosse Anchor grown, 
This Seal 's a Catechism, not a Seal alone. 
Under that little Seal great gifts I send. 
Wishes, and prayers, pawns, and fruits of a friend. 
And may that Saint which rides in our great Seal, 
To you, who bear his name, great bounties deal. 

From Izaak Walton's Lije of Donne, 



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In the same Series 

CHARAC^tRS FROM THE HISTORIES AND 
MEMOIRS OF THE SEVENTEENTH CENTURY. 

Selected and edited by D. Nichol Smith. 

ENGLISH LYRICS OF THE THIRTEENTH 
CENTURY. Edited by Carleton Brown. 

RELIGIOUS LYRICS OF THE FOURTEENTH 
CENTURY. Edited by Carleton Brown. Second edition 
revised by G. V. Smithers. 

RELIGIOUS LYRICS OF THE FIFTEENTH 
C E N T U RY. Edited by Carleton Brown. 

FOURTEENTH-CENTURY VERSE AND PROSE. 

Edited by Kenneth Sisam. With a Glossary by J. R. R. Tolkien. 

SECULAR LYRICS OF THE XIVth AND XVth 
CENTURIES. Edited by Rossell Hope Robbins. Second 
edition, 1955. 

JONSON'S 'EVERY MAN IN HIS HUMOUR'. 
Edited by P. Simpson. 

JEREMY TAYLOR: THE GOLDEN GROVE. 

Selected Passages from his Sermons and Writings. Edited by 

L. Pearsall Smith. With Bibliography by R. Gathorne- 
Hardy. 

METAPHYSICAL LYRICS AND POEMS OF 
THE SEVENTEENTH CENTURY. Donne to Butler. 
Selected and edited, with an Essay, by H. J. C. Grierson. 



OXFORD UNIVERSITY PRESS 

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